
CBN BRNCH 
GenColl 




i (t 


— \ 



















/ 










4 


# 



















HANDBOOK ON SIKHS 


FOR THE USE OF 


l$egt mental t^ffteeta 


B J?C ^ 

Captain R?W?TALCON 

it 

4th Sikh Infantry, Punjab Frontier Force 
(Lately Officiating District Recruiting Officer, Sikh District.) 


2111 a b a b a D 

PRINTED AT THE PIONEER PRESS 
1896 




HS432. 

.^S-F3 


X. 


4 















» 

• ✓ 


* 



t 




> 



J 

* 

* 9 

• > 

* •>> 
J 



\ 





Sj 




/ 





l tc - </^r 


DEDICATED TO MY ASSISTANT AND TRUE HELPMATE. 


ir. m, 3f, 



PREFACE. 


I N venturing to offer this book to Regimental Officers 
I much regret that want of time, (9 months in the Sikh 
Distiict) did not allow me to tour over all the Sikh tracts 
and so give me the opportunity of making it as complete 
and thorough as I could have wished. Sketchy as it is, 
however, I hope that it may help those Officers not yet 
acquainted with the Singh, and who are brought into contact 
with him, to better understand and appreciate that splendid 
pattein of a native soldier, simple in his religion, worshipping 
the one God ; broad in his views; free in not observing the 
prejudices of caste • manly in his warlike creed, in his love 
of sports and in being a true son of the soil; a buffalo, 
not quick of understanding, but brave, strong and true. 

Free use has been made of the following books :— 
Dr. Trumpp’s translation of the Adi Granth; Sir Lepel 
Griffin’s Rangit Singh; The Census Reports of 1881 and 
1891 ; the Gazetteers of the various Sikh districts (and in¬ 
formation given me by some of the Deputy Commissioners of 
those districts); the Panth Parkas; and the Sanskar Bagh , a 
recent book edited by the Hon’ble Baba Khem Singh, C. I.E., 
of the Viceroy s Council, supplemented by personal experience ; 
and I have spared no pains to make the book as complete 
as possible. 







CONTENTS. 


Chapter I.—Introductory and explanatory .. 

„ II.—The Sikh religion 

„ III—On caste, as affecting Sikhs 

„ IV.—Manners and customs 

„ V.—Districts, castes, and tribes, with relation to their value 

for military purposes .. ., 

„ VI.—Notes on recruiting .. 

Maps of the Sikh tehsils and of the Sikh tribes 

Illustrations. 


PAGE 

I 

11 

23 

37 

61 

104 

61 & 102 

in — 113 


Appendix. 


i39 





' i 

L . 



e 




HANDBOOK ON SIKHS 


FOR THE USE OF 

REG1 MENTAL OFFICERS. 


CHAPTER I. 


Introductory and Explanatory. 

Sikhism is a religion, distinct and separate from, but with Sikhlsm * 
weakening tendencies, which slowly increase, towards its parent 
religion, Hinduism. It was originally started by a Hindu Fakir, 
a khatri by caste, called Nanak, born A.D. 1469, in what is now 
the Sharakpur tehsil of the Lahore district, and was nothing more 
than a Hindu sect; he called himself their Guru, i.e., spiritual teach- Guru - 
er, and his followers Sikhs, i.e.> disciples, learners. There were Sikhs - 
nine other Gurus after him, that is ten in all, also khatris by caste, 
as follows :— 


Nanak, 

Angad, 

A mar Das, 
Ram D^s, 
Arjan, 


Har Govind, 
Har Rai, 

Har Kishn, 
Teg Bahadur, 
Govind Singh, 


by whom the original small and peaceful sect was transformed 
gradually into a powerful and warlike political force, a religion 
distinct from Hinduism and directed against Muhammadanism ; 
its popularity being the result of its broad views, the opportunities 
for fighting and plunder offered by its leaders, and its stand 


against Muhammadan oppression, and it finally culminated, as a 
religious body, by the revolt against Brahminism of its tenth and 
last Guru, Govind Singh, the warrior priest, born, A.D. 1660, often 
known as the Tenth King (Daswain Badsha). 


The ten Gurus. 


Govind Singh. 


After his death, A.D. 1708, there was an interregnum, in which 
the bolder and more pushing of the Sikhs formed various misls or Misis. 
confederacies, by collecting round them bands of robbers and be¬ 
came powerful chiefs; of these misls, tw T elve became most 
prominent,— vtg., The Ahluvvalia, Bhangi, Kanheya, Ramgarhia, 



Maharaja, Ran- 
jit Singh. 


Sikh and Singh. 


The Granth. 


The Adi Granth. 


* 


2 HANDBOOK ON SIKHS FOR THE 

Sukarchakia, Nakkais, Phulkian, Singhpuria, Krora Singhia, Nish- 
ania, Dulelwala, and Shahids, and from the Sukarchakia misl 
came Ranjit Singh, a Jat by caste, Sansi by tribe, born, A.D. 1780, 
who rapidly overcoming the other misls by his genius, formed the 
Sikhs into one united nation, and became their king. 

A Sikh is a follower of any of the ten Gurus, but not neces¬ 
sarily a follower of the tenth Guru, Govind Singh. 

A Singh is a follower of the tenth Guru, Govind Singh, who 
has taken his oath of initiation, which carries with it the surname 
of Singh ; and he alone is counted the true Sikh now-a-days. The 
Sikh, who is not a Singh, is really a Hindu sectarian ; the Singh 
is a believer in a religion, which is distinct from Hinduism. 

The Granth or Granth Sahib, i.e., the book, is the sacred 
scriptures of the Singh or true Sikh, composed by Guru Govind 
Singh, the tenth Guru, and is sometimes called the eleventh Guru. 
It is an adaptation of the Adi Granth, which is the compilation of 
the verses and teachings of the earlier Gurus, especially Nanak 
and of other Hindu sectarians, collected together by Arjan, the 
fifth Guru. The Granth has portions of the Adi Granth in it. 
The Adi Granth, so called to distinguish it from the later Granth, 
is known as the book of Nanak, and is reverenced by the Singh, 
just as by other Sikhs, for the Singh does not renounce the other 
nine Gurus. 

Sikhs reverence the two Granths as being the visible sign of 
the Guru (their mediator with God) and bow down before them 
as if in the presence of the Guru himself, and consider their w T ords 
as sacred. I he original Adi Granth of Arjan is still to be seen 
at Kartarpur in the Jallandhar district, and the Granth of Govind 
Singh at Naderh f re-named Abchalnagar) in the Central Provinces 
in Hyderabad, Deccan. 

The Granth used in Dharmsalas is kept on a small wooden 
stool or stand called a Manji, bedecked with silk clothes, in which 
it is carefully wrapped, when not in use. The two Granths are 
difficult books to read, being exceedingly obscure, but much of 
their teaching, especially that of tbe Adi Granth, is of great 
beauty and truth. 


USE OF REGIMENTAL OFFICERS. 3 

The man who officiates at the services in the Dharmsala and 
expounds the Granth is called the Granthi—he is the Sikh priest, The Granthi. 
but any one of the congregation may assume to the office, as it is 
a profession which is not the exclusive privilege of any particular 
caste, though often hereditary Khatris of the Bedi and the Sodh 
tribe, i e., of the same caste and tribe as Guru Govind Singh, and 
the other Gurus are hereditary Gurus by descent, and are held in 
somewhat the same respect by the Sikh as Brahmins are by 
Hindus, and are given the title of Baba, and these are perhaps 
the best Granthis for regiments, but other castes frequently per¬ 
form this duty, and pujaris or paid worshippers at the services of 
the larger Sikh temples often become Granthis. The Granthi, in 
virtue of his office, receives offerings (certain fees) on holy days, 
and on occasion of administering the initiatory oath to a Sikh 
candidate. 

At the ceremonies of birth, marriage and death of all but the 
very strictest Singhs, the Brahmin, though a Hindu, officiates 
just as he does with Hindus. 

\ 

The Dharmsala, or abode of religion, though not peculiar to The Dharmsala 
the Sikh, having originated with the Hindu, is the Sikh place of 
prayer, wherein the Granth is kept and read, hence it is sacred 
ground, only to be entered with bared feet, (as a substitute, how¬ 
ever, for the leather boot or shoe, numdah slippers may be worn, 
and are kept for this purpose at the entrance to some of the larger 
temples.) It is usually a plain building, with a dome on the top, 
distinguishing it from the conical shape of the top of a Hindu 
Shivdwara, or temple, (house of Shiv) and is known as the Gur- 
dwara, or house of the Guru ; the better ones have outside the 
building a very tall flag on a gilded staff, which flies only on 
great occasions ; and inside, as a canopy to the Granth, a richly 
worked silk phulkari or curtain suspended by the corners so as to 
form a roof: a regular feature too of the larger Sikh temples is the 
sacred tank or bathing pool, where the important ceremony of 
asnan or washing takes place, by which sins are washed away 
and other rewards can be obtained. Inside the temple seated in a 
circle with the sacred Granth as the head, are the pujaris or 
regular worshippers; the musicians, who are not necessarily 


4 


HANDBOOK ON SIKHS FOR THE 


Sikhs (Mirasis, a caste of Muhammadan musicians, being fre¬ 
quently employed); and one of the officiating Granthis, whoseever 
turn of duty it may be, and as these chant or play, or portions of 
the sacred book are read, the people pass in, cast their offerings 
inside the circle and out again (the offerings are divided by the 
temple attendants, part being retained for cost of repairs to the 
building). The celebrated Golden Temple, or Durbar Sahib, at 
Amritsar is richly gilded outside and beautifully inlaid with 
mosaics, the approach being of marble. 

The Dharmsala used to be a regular feature of the Sikh 
tracts in older times as a religious monastery, having much land 
attached to it, in charge of Mohants and Gurus who were often 
Sadhs, pious followers of the earlier Gurus, and not Singhs—they 
had many disciples, fakirs in appearance and habits, robed in 
saffron, and the Dharmsala was a regular almshouse and rest- 
house for travellers, who got free food and bedding for the night 
supplied them : these have mostly decayed and many have disap¬ 
peared, but the entertainment of travellers at the village Dharam- 
sala is still often kept up from the malba, a village fund collected 
from the villagers, and used by the village lambardar or head-man 
for this and other purposes. 

The Pahul. The Pahul, i.e., the gate, the oath of initiation and baptismal 

ceremony of the Sikhs who follow Guru Govind Singh, origina¬ 
ted with the earlier Sikh Gurus, some say with Nanak himself, 
and in its earlier form consisted in drinking water, the washing 
of the Guru’s feet (to be accurate, of the toes), and saying :—“ Wah 
Guru,” “ Hail Guru,” or in drinking some sherbet with two other 
disciples and repeating “ Wah Guru ” ;—this is known as the 
charan ka pahul, or foot baptism, the water used being called the 
charamat: it gradually fell into disuse, but is not obsolete, as 
will be shown in a later chapter. Guru Govind Singh re-intro¬ 
duced this in a new form, and the true Sikh or Singh does not 
become a Singh until he has been initiated by taking the Pahul, 
or as they call it “ Amrit Chaka,” i.e., drink of the amrit or nec¬ 
tar ; Sikhs believe there is a potent virtue in this amrit, by which 
even cowards are inspired to deeds of bravery. A Sikh is thus not 
born a Singh but becomes one by initiation. The form of taking 


USE OF REGIMENTAL OFFICERS. 


5 


the Pahul varies slightly at different temples—it is called the 
“ Khande ka pahul” or sword (more accurately two-edged dagger) 
baptism. 

The form used at the Akalgarh, part of the Golden Temple 
at Amritsar and a very favourite place of initiation, being the 
place of deposit of weapons once belonging to some of the Gurus, 
(including Guru Govind Singh) is as follows:—The candidate at 
the appointed time, (any convenient time,) having put on the 
kach (short Sikh drawers reaching nearly to the knee), he may, 
if he desires, wear his paijamas over them, and his kurta and 
pagri, but must not wear the Hindu dhoti, or any Hindu symbol 
such as thread round the throat, &c.,—stands up before the Mahant 
(the* Granthi in ordinary places) with his hands together in sup¬ 
plication. The performing priest taking up a batti or iron bowl 
filled with patasa or purified sugar dissolved in water, stirs the 
mixture with a two-edged dagger called a khanda, (this is the 
amrit or nectar), recites a short prayer, then takes up some of the 
amrit with his hand from the bowl and drops it into the hands 
of the candidate, which he holds together in a cup shape ready 
to receive it. This he drinks up whilst the priest says:—“ Bol wah 
Guru ji da khalsa Siri wah Guru ji df fate,’’ i.e., say the Khalsa 
of the wah Guru (God) victory of the holy wah Guru. This is 
repeated five times, after which the candidate turns his face up¬ 
wards, and the amrit is sprinkled upon it tive times and then upon 
his kes (uncut hair) five times. The bowl is then handed down to 
the candidate, who carefully drinks up the rest of the amrit. He 
is then instructed as to the observances he is to keep, after which 
the kara parsad, which is sugar, flour and ghi mixed into a 
lump, is put into the bowl and the candidate sits himself down 
cross-legged and eats it up. When finished he again stands up as 
before and repeats a final “fate” that is to say, the Sikh saluta¬ 
tion, as before, after the priest, and then goes off to bathe in the 
sacred tank. The Khalsa means “ God’s elect/' i.e.> the Sikhs of 
Govind Singh. The kara parsad would be eaten by as many 
candidates of any caste as took the Pahul together, each eating 
from the same lump, and is the communion of brotherhood, re¬ 
presenting the abolition of caste. The candidate pays certain fees 
varying according to his means, which include the price of the 


6 


HANDBOOK ON SIKHS FOR THE 


The Raliitna- 
ma. Taken from 
Trumpp’s trans¬ 
lation of the Adi 
Granth. 


patdsa and kara parsad. The amount of kara prasad for each time, 
irrespective of the number of candidates, must not be less than 
Rs. 1-4 : it is therefore a saving for many candidates to take the 
Pahul together. The fees include Rs. 1-4 to the Granthi—some¬ 
thing for the temple treasury and other offerings, and the feeding 
of other poor Sikhs, which in the case of a well-to-do Sikh would 
amount to some 200 or 300 rupees. 

With the renovated Pahul, Guru Govind Singh introduced the 
Rahitnama, or book of conduct—the observances to be kept by his 
followers. I give in detail the original Rahitnama. Many others 
have been composed since his death, differing from his, which 
are chiefly evidence of the later development of Sikhism. 

“ Every Sikh is enjoined to read the Granth for his devotion, 
especially the jupji (a special prayer) of Nanak and the jupji of 
Govind Singh. These two he should always read when taking his 
meals. In the morning he is to repeat some portion of the Granth, 
and when beginning any work he is to say an ardas, or prayer of 
supplication. In the evening when taking his food he is to read 
the Rahiras (evening supplication consisting of selections from 
the Adi Granth, to which in later times some portions from the 
Granth were added)/’ 

“ Temples, shrines and burning-places are not to be wor¬ 
shipped, nor are other religions to be praised.” 

“ The Vedas, Shastras, Puranas and the Kuran are not to be 
minded, nor the Pandit, nor the Mull a.” 

“ All Hindu and Musalman rites are to be discontinued : the 
Hindu ceremonies at the time of birth, marriage and death, should 
not be observed.” 

• 

“No srddh (worship to the s.hrine of the dead) should be 
performed, and if it be performed, the words of the Granth should 
be used.” 

“No tilak (small Hindu mark) should be applied to the 
forehead, nor should the janeu, or sacred Brahminical thread 
(worn rottftd-tlTCr-rreck) nor the rosary be worn, nor the bodi, the 

/) A. «—v 




USE OF REGIMENTAL OFFICERS. 


; 


tuft of hair worn on the head by Hindus ; not to perform puja 
(worship to an idol or shrine) or to regard Brahmins as high in 
rank. Circumcision should not be practised. A Sikh is never to 
wear a cap (topi) nor to cut the hair of his head or beard, nor to 
wear red clothes.” 

“ He should bathe in cold water ; comb his hair twice every 
day and bind his turban after adjusting the tresses.” 

“ He is never to take off his turban whilst taking his food.” 

“ He is to clean his teeth every day with a tooth-stick.” 

“ He is to take the epithet of Singh or lion after his name.” 

“ He should always wear breeches, i.e., the kach, or short knee- 
drawers, and have steel about his body, especially a sword.” 

‘‘The use of tobacco in any shape is prohibited.” 

“ Gambling, especially the play of chaupur, a kind of chess, 
and visiting prostitutes, deserve severe punishment.” 

“ A Sikh should never buy meat from a butcher, but eat only 
the flesh of such animals, whose heads were severed by a Sikh 
with one stroke of the sword called jhatka.” 

“ To eat of the leavings of the meal of another entails the 
pain of death.” 

Especial attention is paid to the making and distributing of 
the kara prasad, which in some way resembles the communion 
service of Christians, the kara prasad being consecrated to the 
Guru and in his name given to the assembled votaries to eat. It 
should be made of equal quantities of ghi, flour and sugar ; the 
cooking place should first be swept clean and then plastered with 
cow dung; the cooking utensils should likewise be well washed. 
The Sikh who prepares the prasad should enter the cooking place 
after bathing and purifying himself and only repeat “ Wah Guru”; 
he should fill a new jar with water drawn from a well with an iron 
bucket and place it at his side: when the kara prasad is ready it 
should be put on a stand, and the people should sit round it 
praying, i.e., saying “ Wah Guru.” It should be distributed to all 
in equal portions.'’ 


8 


HANDBOOK ON SIKHS FOR THE 


‘‘The disciple is strictly to obey the orders of the Guru and 
never to forsake him. Apostacy is visited with the severest pun¬ 
ishments. He is also to minister to his brother Sikhs.” 

“ He is to pay taxes if demanded by the Guru. The withhold¬ 
ing of the customary offerings of the tenth part of his income, 
the defrauding of the Khalsa and others deputed by the Guru, is 
severely censured.” 

° He should consider only the precepts of the Guru as true and all 
others as false. The Granth is to be minded like the Guru and the 
Khalsa like the Guru, as it is the visible body of the Guru. 

“ The persons to whom the Guru gives authority should be equally 
obeyed, and those who set themselves up as rivals with them should be 
burnt with their families/ 

“ With regard to his family, the Sikh is enjoined to dispose suit¬ 
ably of his daughter or sister and not to take any money for her hand.” 

“ The killing of daughters is strictly forbidden. Truthfulness and 
kindness to the poor are especially inculcated : falsehood, dealing 
fraudulently, stealing, slandering and fornication are branded as 
deadly sins ” 

‘‘ A Sikh should earnestly strive to subdue the five passions, lust, 
wrath, greediness, infatuation and pride.” 

“ A Sikh is not even to salute one who is not a Sikh, and whoever 
bows his head to one who wears a cap, i.e., a Muhammadan, or shaves 
his head, t.e. } a Hindu, is worthy of hell.”' 

“ He is not even to place a piece of cloth or anything belonging 
to a Muhammadan on his head.” 

“ A true Sikh should always be engaged in war with the Muham¬ 
madans and slay them, fighting face to face. It is his duty to destroy the 
enemies of his faith, and to help in the diffusion of the Sikh religion.” 

“ No confidence whatever should be placed in Jogis or Turks.” 

“ A true Sikh should abstain from all intercourse with the follow¬ 
ing people, wh>> were excommunicated by the Guru— 

(i) The Minia, the progeny of Tirthi Mull, who poisoned Guru 
Arjan. 


USE OF REGIMENTAL OFFICERS. 


9 


(2) The Dhirmullias (progeny of Dhirmull, who refused 

homage to Har Govind). 

(3) The Ram Raie (disciples of Ramrai, the rebellious son of 

Guru Har Rai, seventh Guru). 

(4) Masands the former oppressive deputies of the Gurus). 

(5) The head-plucked ones, i.e., the Jains (now called atheists). 

(6) Those who kill their daughters (called Kurimars). 

(7) The Gangu Shahi (who have the bed of Guru Amar Das 

and declined to receive initiation). 

Minor injunctions are not to blow out a lamp with the 
mouth ; not to extinguish fire with water from which one 
has been drinking; not to remain naked from the waist 
downwards at night; not to bathe without a kach ; not 
to distribute food without being fully dressed.” 

It is hardly necessary to say that the above observances are many 
of them no longer kept. The saying of prayers, which would take up a 
great deal of time, is now generally neglected. The custom of wearing 
blue clothes, in remembrance of Govind Singh’s escape, disguised in 
blue, soon fell into disuse and is only preserved by the Akalis. The 
Hindu dhoti, then a forbidden article, is now commonly worn, and the 
chief signs now kept up are the wearing of the five things which com¬ 
mence with the letter Kakka or K, called the 5 Kakkas or Ks:—(1) the 
Kes or uncut hair, (2) the Kangha or comb worn in the hair, (3) the 
Kripan or Karad, the sword, now worn in miniature in the paggri, (4) 
the Kach or drawers reaching nearly to the knee, (5) the Kara or 
iron bracelet or bangle worn on the wrist. The adoption of the 
surname of Singh, or lion; not using tobacco in any form; only 
eating meat killed by jhatka. (Beef is considered abominable and is 
never mentioned in the Granth.) The whole of the 5 Ks are by 
no means always worn now-a-days and the kach, kii'pan and kara are 
frequently omitted. 

Converts are received into the Sikh religion from almost all 
Hindus, and they become, on initiation, equal, without reference to 
caste. They are, as has been shown above, allowed to eat meat, except 
vermin and beef* and may drink spirituous liquors. 


2 


10 


HAND BOOK ON SIKHS FOR THE 


Modern 

nama. 


Rahit- A translation of a modern Rahitnama from the Sanskar Bagh of 
Baba Khem Singh may be usefully added here for purposes of compa¬ 
rison and to give an idea of the modern adaptation of Sikhism, as 
upheld by the strictest of present-day Singhs.” 

“ Never to be without the five Kakkes, or signs of a Singh, from 
the time of taking the Pahul to day of death ; not to put them off day 
or night.” 

“Not to associate with the Minia, Dhirmullias, Ram Raie, Masands, 
Jains, Kurimars and Gangushahi.” 

“ Not to wear saffron coloured cloth.” 

“ Not to tell lies.” 

“ Not to call a Singh by half his name, i.e., by the first half of his 
name, without the addition of Singh.” 

“ Not to abuse other Sipghs.” 

“ Never to keep the head bare, especially when eating.” 

“ Not to gamble, to swear, or associate with prostitutes.” 

“ Not to cut the hair of the head with scissors or razors.” 

‘‘Not to eat the flesh of animals whose throats have been cut.” 

“ (Y) Not to smoke or take snuff.” 

“ ( [u ) Have nothing to do with female Muhammadans.” 

“ (in) Not to show disrespect to the kes of other Singhs/’ 

“ (iv) Not to eat vermin (Should he break any of the four last 
V rules, he must take the Pahul a second time, paying a 
fine of Rs. 5 at the same time.)” 

“ To read various prayers—(the jup of the Adi Granth, the jup of 
the Granth, in the morning; the Raharas at night, &c.).” 

“To learn the use of aims, learn to read Gurmukhi, and how 
to ride.” 

“ To give alms.” 

To serve one’s father and mother.” 


USE OF REGIMENTAL OFFICERS. II 


CHAPTER II. 

The Sikh Religion. 

Chiefly comtiled from various authorities on Sikhism. 

The founder of the Sikh religion, Baba Nanak, the first Guru 
was himself nothing more than a Hindu Fakir. He is represented 
in pictures as a very mild-looking, white-beared patriarch with a 
halo round his head. There is little in his life to distinguish him 
from any other Hindu Fakir. His disciples were little more than 
his servants. The mass of his followers were ignorant Jats. Nanak 
had apparently no real idea of starting a new religous sect. He 
was a Hindu philosopher, illiterate, but with a broad mind, who fol¬ 
lowed the lines of some of his predecessors, especially one called 
Kabir, who was at that time a popular man in India, and whose 
writings composed in the vulgar tongue were fairly accessible to 
the unlearned masses. Many of Kabir’s verses are in the Adi 
Granth. Nanak’s doctrines were very little deviated from by the 
later Gurus and after the Adi Granth had been complied by Guru 
Arjan, the fifth Guru, the doctrines were never questioned, the book 
being held sacred as a direct divine revelation. The chief point in 
Nan ale’s doctrine was the unity of the Supreme being, the Hindu 
mind had already been more or less familiarized with this idea, it 
having been asserted long before Nanak by most of the Hindu- 
philosophical systems. In this point there is full concord between 
Hindus and Musalmans. Nanak did not forbid the worship of 
other gods because of the unity of the Supreme Lord. He took 
over the whole Hindu Pantheon and subordinated the whole to the 
Supreme One. The position of the popular gods was thereby low¬ 
ered, and their worship made to appear almost useless The folly 
of idolatry is occasionally ridiculed in the Adi Granth, and its 
teaching gradually disaccustomed the people from idolatry and the 
worship of the inferior deities and impressed them with the idea of 
one Supreme Lord. Nanak remained a thorough Hindu in all his 
views. The Sikh equally with the Hindu believes in the trans¬ 
migration of the soul and aims at the total dissolution of the indi¬ 
vidual existence by the re-absorption of the soul in the fountain of 
light, the Supreme Being, as his ultimate reward, the soul ' being 
supposed to start from thi-s supreme fountain as a separate individ- 


Baba Nanak, ist 
Guru. 


12 


HANDBOOK ON SIKHS FOR THE 


ual, and to travel though various stages on earth, some of which 
may be escaped by the performance of various acts, until it is re¬ 
absorbed, after varying periods of time and trouble, into its original 
starting point. The Guru of the Sikh is supposed to be the medi¬ 
ator between Hari (God) and mankind. Charity to animal life and 
abstinence from animal food is inculcated in the Adi Granth, but 
this injunction being against the habits of the Jat population of the 
Punjab, was not observed and was afterwards dropped, the killing 
of the cow only being interdicted as sacrilegious. The institution 
of caste was not directly assailed by Nanak, though he did not put 
any stress on it, receiving all men as his disciples without regard 
to caste, recognizing in all the dignity of the human birth, and thus 
laid the foundation of a popular religion, and it was quite in accord¬ 
ance with this principle that Guru Govind Singh finally abolish¬ 
ed caste altogether in the Khalsa. The dignity of the Brahmins 
as family priests was left untouched, and nearly all the Gurus had 
their family priests. Up to the time of Guru Arjan, the 5th Guru, 
the Sikhs were not very numerous or much taken notice of, their 
Gurus leading the lives of fakirs, averse to outward show he was 
the first Guru to meddle with politics. The Sikhs having obtained 
Ram Das, 4th under Guru Ram Das, their fourth Guru, a visible sacred place at 
Amritsar, which served them as a rallying place, Arjan gave them 
a sacred code in order to separate them from the mass of Hindus 
by collecting the verses of the preceding Gurus with his own and 
some various Hindu philosophers, and called it the Granth, or 
Granth Sahib, the book, now known as the Adi Granth, the holy 
scriptures of the Sikhs thenceforth held sacred as their Bible, gra¬ 
dually supplanting the Vedas and Puranas of the Hindu, which 
Arjan,5th Guru, the mass of the people could not read. Arjan changed the former 
voluntary offerings of the Sikhs to a kind of tax, which he levied by 
deputies called masands (afterwards excommunicated by Govind 
Singh for their oppression) nominated for various districts. In this 
way he was able to hold a court and keep a strong band of adherents, 
and the Sikhs became a firmly organized party. Arjan laid aside the 
garb of fakir and kept an establishment like a grandee. From his 
time dates the turning point in the development of the Sikhs. Guru 
Har Govind, Har Govind, the sixth Guru, was of a warlike spirit, fond of hunting, 
and kept a strong band of armed followers. He is represented in 
pictures as armed, seated on a throne, and his word and sceptre 


USE OF REGIMENTAL OFFICERS. 


13 


are still to be seen at the Akal Bungah, Amritsar. The peaceful 
fakirs had become soldiers. He rapidly became popular with the 
illtreated Hindu rural population, owing to his expeditions against 
the Muhammadans and the extortionate provincial rulers. Every 
fugitive and oppressed man took refuge in his camp, where he was 
not much troubled about religion, and the charms of a vagrant life 
and hope of booty attracted numbers of warlike Jats. Guru Teg 
Bahadur, the ninth Guru, according to some traditions, was more 
of the fakir type, an ascetic tired of the world, but, according to 
other traditions, he had a goodly number of well-armed disciples 
and levied contributions on the inhabitants of the villages and 
made predatory excursions ; and the fact that he possessed a 
sword or teg of enormous size, still to be seen at the shrine at 
Kartarpur, near Jallandhar, agrees more with the second tradition. 

His son, the tenth and last Guru, the great Gobind Singh, was 
born at Patna (now a place of pilgrimage for the Singh) whilst 
his father was on a pilgrimage and received his first education 
from the pandits of that place. At the death of his father, in a 
Muhammadan prison, he being then only 15 years old, concealed 
himself in the hills of Hoshiarpur and occupied himself with hunt¬ 
ing and archery. On attaining to years of manhood, making his 
home at Anandpur, he commenced to collect the dispersed Sikhs, 
though he did not actually commence his mission till he was 
over 30 years old. His aim was to take revenge upon the Muham¬ 
madans for the murder of his father, and to found a new Empire 
on the ruins of theirs. He commenced, some say owing to his 
Hindu education, by sacrificing to the Hindu goddess Durga, at 
her shrine above his home, but many Singhs consider that he did 
this solely from political reasons to secure the sympathy of the 
Hindus and obtain their help at starting. He then preached the 
Khalsa, the elect of God, the pure, the liberated, and as he had per¬ 
ceived that the Elindus had become an easy prey to Muhammadan 
invaders by their division into castes, which nursed a rancorous 
feeling and did not allow the lower orders to bear arms, he attack¬ 
ed all caste, taught the equality of all who joined him, and gave 
the parshad, or communion, in which the four castes (Vide Chap. 
III.) should eat of one dish, and taught that the Brahmin thread 
must be broken ; that his merit would be great who fought in the 


Teg Bahadur, 
9th Guru. 


Govind Singh, 
10th Guru. 


H 


HANDBOOK ON SIKHS FOR THE 


van ; who slew an enemy, and who despaired not although over¬ 
come. He re-instituted the Pahul and formulated the Rahitnama. 
The equality of all castes offended the pride and prejudices of the 
higher castes to such a degree that a great many of his disciples, 
notably the Brahmins and Rajputs, left him and would no longer 
Represented ^knowledge him as their Guru. The Khalsa consisted therefore 
at the first chiefly of men of the lower orders, especially of Tats, whereas the 
Khatri, Jat, disciples who did not acknowledge the authority of Guru Govind 
Nai^Kahar! on acc ount of his innovations, simply called themselves 

Sikhs, without adding to their names the title of Singh. Govind 
Singh having noticed that the study of the Adi Granth made his 
followers more inclined to peace than war, sent for'the book from 
its custodians, with intent to add to it, but being refused it by 
them, owing to his innovations, he made a Granth of his own, 
composed so as to rouse the military valour and inflame the hearts 
of his followers to deeds of courage. Hi's first great aim was to 
exercise his Sikhs in the use of arms. He positively prohibited 
the employment of Brahmins in any capacity. He did not essen¬ 
tially change the teaching of his predecessors. He describes the 
Supreme Being nearly in the same terms in his Japji as the 
Adi Granth does; though (according to some) he was personally 
addicted to the worship of the goddess Durga, he made the 
worship of the one Supreme Being obligatory, though the adora¬ 
tion of the minor deities was by no means rejected ; (the Rahit¬ 
nama, however positively forbids the worship of’idols). The 
changes and additions he made concerned chiefly the ceremonial 
and social duties of his adherents. He received men of all castes 
and creeds and endeavoured to weld them into one religious and 
political body. He is shown in pictures as girt with a sword, with 
a hawk on his wrist. After a life of hard fighting, as ofte’n de- 
defeated as victorious, he finally died from the effects of a wound 
given him by a Pathan servant in a fit of anger at a town on the 
Godavery, in the Central Provinces, named Naderh, re-named by 
the Sikhs “ Abchalnagar/’ or city of departure, and place of pil¬ 
grimage. When about to expire he is said to have sat himself on 
the funeral pyre, fully dressed, and been burnt with his arms. At 
his death he said “ Whoever wishes to have an interview with 
me, he shall make for one rupee and a quarter, or for as much 
as he is able, kara parshad (that is the offering up of kara to 


USE OF REGIMENTAL OFFICERS 


T 5 

a holy person and then distributing- it among the worshippers). 

Then opening the book (Granth Sahib) and bowing his head, 
he shall obtain a reward equal to an interview with me.” Brahmins 
and others were fed at his death. He died A.D. 1708. The Sikhs 
of the present time may be well considered as so many sects 
of the Sikh religion, and those in any way affecting our subject or 
of any importance are herewith mentioned. 

(I). The followers of Guru Govind Sin^h, that is to say singbs. 
Singhs, the members of the Khalsa ; these are the only Sikhs who 
are reckoned as true Sikhs now-a-nays. The best practical test 
of a true Sikh is to ascertain whether calling himself a Sikh 
he wears uncut hair and abstains from smoking; such men are 
sometimes distinguished from the secondary class of Sikhs as 
being Singhs, whilst the others are Sikhs. The fact that a man 
is the follower of a sect started before the time of Guru Govind 
Singh, or the follower of one of Govind Singh’s predecessors, 
or the follower or even descendant of Baba Nanak himself, does 
not in the least debar such a person from being a zealous 
adherent of the later and political form of Sikkism. Nor again 
when the tenth Guru, Govind Singh himself, was a worshipper of 
Devi, can we exclude from the ranks of his followers such as 
have acknowledged an adherence to Devi, or Vishnu, or Shiv, 
or any of the Hindu Pantheon. Sikhism is a creed. Though 
born of a Sikh father he is not himself counted of the faith until 
as a grown boy he has been initiated and received the baptism of 
the Pahul. A man therefore is born a Hindu or a Nanaki Sikh, and 
becomes a Govindi Sikh after taking the Pahul ; and it is not un¬ 
common to find one brother a Hindu and another a Sikh ; and 
they intermarry freely. A candidate must have arrived at sufficient 
understanding before taking the Pahul, and a strict Singh would 
take advantage of a visit to some sacred Sikh shrine when his 
boy was some 10 or 12 years of age to have him initiated. The boy 
would probabty keep the kes or uncut hair, from his birth, (though 
even good Singhs now-a-days frequently allow their boys’ 
heads to be shaven as babes). The Singh would not let his 
boy eat with him until he was duly initiated. Of course the 
Pahul may be taken at any later age and any caste or creed may 
take it. 


Nanak PantM, 
or Sajhdari 
Sikhs. 


Devi Sikhs. 


16 HANDBOOK ON SIKHS FOR THE 

(II) . The Nanakpanthi or Sajhdari Sikhs, sometimes called 
Munna, Roda, or shaven Sikhs, the followers of Nanak, who have 
refused to become the followers of the tenth Guru, Govind Singh : 
these have little to distinguish them from any other Hindupanth 
or sect, as they differ very little from the Hindus, being especially 
particular as to caste and not refraining from smoking; they are 
roughly known as Sikhs, who are not Singhs. Their characteristics 
are mainly negative ; like the Hindu they shave all but the scalp 
lock (called bodi or choti , and are hence often known as Munnas 
or as bodiwala Sikhs or Sajhdaris. On the other hand, all Sikhs 
are followers of Nanak and the line between the strictest .Singh and 
a Hindu is but vague. In common parlance, the Sikh is gener¬ 
ally called a Hindu; the Sikh, who is not a Singh, is really Hindu 
by religion and Sikh or Nanakpanthi by sect; he would probably 
refuse to eat flesh, though, like the Hindu and the Singh, he would 
have no objection to spirituous liquors. It is well to note here 
that it is not so uncommon now for the Sikh, who is not a fol¬ 
lower of Govind Singh, to keep the kes or long hair as a personal 
ornament and without any religious meaning. 

(III) . A sect of Sikhs who are very numerous in the sub¬ 
montane districts of Ambala and Hoshiarpur are those known as 
Devi Sikhs, worshippers of Devi, known as Durga Shahtak, the 
Hindu Goddess. Many of them are followers of Guru Govind 
Singh, who started his career in these districts, Anandpur, in the 
Una tehsil of Hoshiarpur, where he had his home in his early 
days, being near the shrine of Durga on the hill of Naina Devi, 
(the great shrine of Devi is at Jwala Mukhi in Kangra, through 
Hoshiarpur). It was at Naina Devi that Govind Singh made his 
sacrifice to Devi, or Durga, the two roads to which run through 
Rahon or Rupar. Kesgarh, too, in the Garhshankar tahsil of 
Hoshiarpur, is the place where the first rite of the pahul was per¬ 
formed by Govind Singh. The Sikhs of this district are of a 
somewhat inferior type and are derided by the stricter Sikh of 
the more central districts; these Sikhs were probably followers of 
Devi before they became followers of Govind Singh, and are little 
more than Hindus now, who in the superstitious style of the true 
Hindu, worship in order to propitiate the still visible signs of 
the once powerful Guru at the Gurdwaras or Sikh shrines of the 


<7 


/ 

USE OF REGIMENTAL OFFICERS. 

district. The total number of the Sikhs of this sect is compara¬ 
tively very small, the majority of Devi’s worshippers being Hindus. 

(IV). The Sultani Sikh, the Sikh who worships Sakhi Sultani Sikhs 
Sarwar Sultan, that is to say, the generous Prince Sarwar, who is 
also called Lakhditta, or the giverTof Lakhs, and Rohianwala, or 
“ he of the hills.” Sultanis are nominally either ordinary Hindus,, 
worshippers of Shiv or Devi, or are Muhammadans, who also 
venerate this saint. Persons of any persuasion may become Sul¬ 
tanis without abandoning their'own religion, and it is but another 
instance of Hindu superstition. Khatranis; or women of the 
Khatri caste, and Brahmanis, or women of the Brahman caste, even 
worship him. He was originally a Muhammadan saint. He is 
essentially a saint of the Jats. And his worship is the prevalent 
cult of the central or Jat districts. Avery considerable proportion 
of the Hindu village population, especially of the women, of Amrit¬ 
sar, Jalandhar, Ambala, northern Patiala, Ludhiana, Hushiar- 
pur and Ferozepore, are followers of him and are known as Sulta¬ 
nis. At the time of Guru Govind Singh probably most of the Jats 
were Sultanis, who were converted to Sikhism from it, and the 
number of Sultani Sikhs, that is, Sikhs who follow him, is compa¬ 
ratively very small and confined almost entirely to Ferozepore and 
Ludhiana, they might well be ignored without the recruiting of the 
Sikh being in anyway affected, and there are points in their observan¬ 
ces which hardly make them so desirable as the stricter Sikh, they 
will only eat meat killed in the orthodox Musalman manner, t. £., by 
cutting the throat, haldl, and are especially prohibited from eating 
meat killed by the Sikh method of jhatka (the Sultani Sikh gets over 
this by not eating meat) and in the central districts there is a sort 
of opposition between Sikhs and Sultanis, who are counted ordi¬ 
nary Hindus ; Sultanis may smoke and dress the hair as they 
please. The village shrine of Sarwar, known as the Pir khana or 
Sultan da thaun or nigaha or makian, or. merely as thaun or jaga, 
is to be seen outside nearly every hamlet in the central districts ; 
the guardians of the shrines are Musalmans of the Bharai caste. 

The shrine is something like the Hindu Samadh, or shrine of the 
ashes* of the dead. It is a hollow brick building, some eight or 
ten feet square, surmounted by a dome ten or twelve feet high, 
with minarets at the four corners and a doorway which opens 


3 


18 


HANDBOOK ON SIKHS FOR THE 


generally on to a plastered brick platform, inside are two or three 
niches for lamps, otherwise the shrine is perfectly empty. The 
saint is especially worshipped on Thursdays, when the shrine is 
swept and at night lamps lit inside it. A strict worshipper of Sultan 
will not sell milk on that day, but will consume it himself or give 
it away. Once a year on a Friday they hold the ceremony of Rot, 
that is, a huge loaf is made of a maund of Hour and half a maund 
of gnr and cooked ; the Bharais attend and beat drums and sing 
praises of the Saint and eventually receive a quarter of the loaf, the 
family consuming the rest. A common form of worship is by sleep¬ 
ing upon the ground instead of on a bed, called chauki bharna. At 
the end of February the disciples of Sultan collect in large bodies 
'sang; and go off on a pilgrimage to the great shrine of Sakhi 
Sawar beyond Dera Ghazi Klian. The actual religions of Sultan 
and of the'secondary Sikh, or Nanakpanthi, do not really differ 
much. 

Akaii Sikhs, or (V). The Akali Sikhs or Nihangs, ?*.<?., the “ worshippers of the 
Nihangs. Akal, or Timeless Being” or “ the reckless,” are worth mentioning 
briefly, as being the strictest ofall Singhs. They are fanatic Singhs 
and have been compared to the Ghazi, or fanatic Mahammadan, 
they are said to have been instituted by Govind Singh, and were 
used by him when any especially daring deed was required. 
They are soldiers by religion, who worship arms, treating the 
sword almost as their God and praying holding it up before them. 
They talk in exaggerated language and speak of themselves, 
individually, as being lakhs of men and armies. They also ex- 
aggerate the Sikh signs and still wear the blue chequered clothes 
ordered by the Guru—they will wear more than one kara or 
bracelet and have discuses, or quoits of steel, on their conical blue 

turbans, and many miniature daggers in their pagris_beyond 

being a sect of very strict Singhs they possess no signification, 
and are no longer numerous. The Akal Bungah, or pavilion of the 
Immortal One r at Amritsar, where are the arms of Gurus Hargovind 
and Govind Singh, is in their charge, it is a favourite shrine for 
taking the pahul at. At Anandpur, the site of Govind Singh’s 
first home, is the shrine par excellence of this sect. 

Ku-kas. (VI). The sect of Kukas or shouters, (kuk, a Hindi word, 

means a loud voice, hence kukas howlers) formerly called Sagiasis, 


USE OF REGIMENTAL OFFICERS. 


*9 


or Habiasis, or Naindharfs, is worth mentioning; it is a compa¬ 
ratively new sect of reformers, Sikh puritans, started by an Udasi 
faqir, of Rawalpindi, since Guru Govind Singh’s time, i. e., in AD. 
1847. It was originally a religious movement, being an attempt 
to reform the Sikh practices and to restore it to the character it 
possessed in the time of Govind Singh. This faqir was suc¬ 
ceeded by a carpenter of Ludhiana, named Ram Singh, who rose 
to considerable importance and attached to himself a large num¬ 
ber of fanatical disciples, distinguished hy a peculiar dress and by 
secret watchwords and a political organization. As the sect grew 
in numbers, its ambition increased, until at last it preached a re¬ 
vival of the Khalsa and the downfall of the British Government, 
and eventually broke into open revolt A. D. 1 872, resulting in some 
fifty of them being blown from guns and all the leaders being 
deported. The Kukas got many converts from among the sepoys 
of the native army, until an order was issued forbidding the 
enlistment of men of this sect, and discharging some who had 
already accepted its doctrines. The sect, was not acknowledged 
by the heads of the Sikh religion and by other Sikh Sects, the 
Sodhis of Anandpur, with the sect of Nihangs, apparently looking 
on them as usurpers and rivals and refused them admission to the 
shrines in their charge, the Nihangs adding that no Kuka should 
enter their temple alive, although the said shrines were open to 
all Hindus. Ram Singh obtained some 100,000 followers. Al¬ 
though not extinct, the sect has subsided into disrepute, its com¬ 
munistic and debauched customs bringing upon it the general re¬ 
probation of the Sikh community, the youth of Jalandhar and of 
some parts of the Manjha however still rather favour the sect. 
Their signs used to be a straight pagri (sidha pag) resembling 
the old Sikh “ sidha pag,” vide Chapter VI, illustration, worn 
very low down on the forehead, (now discontinued) and a woollen 
cord tied in knots worn round the neck and now when worn kept 
under the clothes instead of outside, staves were carried in place 
of other weapons (the serviceable Panjabi dhang, or short quarter 
staff), their beards were worn in a peculiar way and they con¬ 
stantly recited some formula to themselves. They had secret 
watchwords and their motto was “ Khalsaji ka Raj hosi akki rehe 
ne ko, i. e., “ The Government will belong to the Khalsa, and no 
opponent will remain.” Unless well known to be a member of the 


20 


HANDBOOK ON SIKITS FOR THE 


sect, no .one would now acknowledge to it, but call himself an 
ordinary Sikh. A true Kuka cannot well be a loyal subject of 
Government. 

To briefly recapitulate the points of the Sikh religion.—The 
dogmas of the Adi Granth differ little from the teaching of Hindu, 
istn in its more ancient and purer forms. Sikhism, as expounded 
by Nanak, is a religion possessing a noble ideal and a practical 
and social meaning, placing it high among the philosophical reli¬ 
gions of the civilized world, although, however, the Sikhs revere the 
Adi Granth as a direct revelation just as Christians and Muham¬ 
madans regard their respective scriptures, yet in the writings of 
Nanak and his immediate successors, there is nothing which is of 
so novel and original a character as to deserve more attention than 
had been given by Punjabi Hindus to the teaching of holy men like 
Kabir, from whom it would, seem that Nanak derived the greater 
part of his inspiration, he taught that the great object of human 
exertion was to avoid transmigration, which is the principal object 
of apprehension by Hindus and Sikhs alike. Escape from transmi¬ 
gration was thus the powerful influence which was to consolidate 
the new creed and to attract disciples, and the power of remission 
claimed by the Guru in the matter of transmigration has given to 
Sikhism the greater part of its attractiveness. The Sikhism of 
Guru Govind Singh was a religion of the sword, it was, also, a re¬ 
volt from the crushing spiritual despotism of Brahminism. The ob¬ 
ject of Govind Singh in his Granth was not to overturn or indeed to 
modify in any important particulars the doctrine bequeathed by 
Nanak, but to produce a work which should have on his excitable 
and fanatical followers the effect which he desired in launching 
them as a militant power against the Muhammadans, and to con¬ 
solidate Sikh power he abolished caste upon which Brahminism 
is founded. The Sikh creed has added a more ardent military spirit, 
which is the principal tradition of the creed ; at Muktsar, for ex¬ 
ample, where he was defeated by the Muhammadans, Guru Govind 
Singh promised exemption (mukt) from transmigration to all his 
followers \yho should fall in action. The Sikhs never avowedly 
abandoned the Hindu codes of law which they had from time im¬ 
memorial obeyed and neither Nanak nor Govind Singh laid down 
new rules by which their followers should be bound in matters of 


USE OF REGIMENTAL OFFICERS. 


21 


marriage and inheritance, though they felt a contempt for Hin¬ 
duism with its restrictions and prejudices and refused to follow 
its precepts whenever they were opposed to their immediate in¬ 
terests. The Sikh religion as taught by both Nanak and Govind 
Singh w r as eminently suited for practical life. Sikhism consider¬ 
ably lapsed after the conquest of the Punjab, out of ignorance of 
what the feelings of its conquerors might be towards it, but re¬ 
ceived a new impulse from the mutiny of 1857, and many sons of 
Sikhs, whose baptism had been deferred, received the pahul, whilst 
new candidates from among the Jats* and lower caste Hindus 
joined the faith. Later on it again slightly fell off owing to the 
strong attractive force of Hinduism, which in days of peace, when 
martial instincts have less influence, retains its hold of the people, 
but at present more than holds its own. Hinduism has been ever 
hostile to Sikhism, for the latter faith attacked it in its most vital 
principles of caste, without which the whole Brahminical system 
falls to the ground. The influence of Hinduism on Sikhism is doub¬ 
ly felt both in preventing the children of Sikh fathers from taking 
the pahul and by indirectly withdrawing professed Sikhs from 
the faith. The performance of a few expiatory rites, the payment of 
a certain sum of money to the Brahmins (this and the feeding of 
Brahmins being the real point of the Brahminical system) the disuse 
of the militant surname, and the Sikh reverts as a Jat, peasant into 
the ordinary Hindu community. Even where there has been no 
abandonment of the Sikh name and creed, the tendency is always 
in less essential matters to revert to the practice of the ancient 
religion : take for example the great slackness there is at the pre¬ 
sent time in taking the pahul, very many who call themselves 
Singhs in the Singh tracts, omitting to take the pahul though 
adopting the surname and keeping some of the observances, 
chiefly the kes and kangha and not smoking, and it is here as in 
all countries that feminine influence is paramount. To women 
altogether uneducated the abstract faith of Sikhism, whether the 
philosophical theism of Nanak, or the political teaching of Govind 
Singh, is far less attractive than the Hindu polytheism, easy to 
understand and giving a colour and life to their religious exercises, 
that the dry recital of obscure passages of the Granth cannot im¬ 
part. Moreover the influence of the Brahmin weighs more heavily 
on the woman than on the man. The old tradition of Brahminism 


22 


HANDBOOK ON SIKHS FOR THE 


is too strong for the new reforming creed, the result is that the old 
order returns : the Sikh, although he will not smoke or cut his hair 
or beard, pays reverence to the Brahmin and visits the temples and 
shrines of the old faith and observes the superstitious practices of 
other Hindus. In the matter of caste the Sikh retains a large part 
of his freedom and will drink and eat from the vessels of a Chris¬ 
tian or a Muhammadan, should necessity require it. 



USE OF REGIMENTAL OFFICERS. 


23 


CHAPTER III. 

On caste, as affecting Sikhs. 

CASTE is a vital essential of Brahminism and is the arbitrary 
dividing of the people into classes or orders. It was originally 
no part of the religion, but was introduced by the Brahmins in 
order to permanently keep the real power in their hands. 

It may be considered purely social, and is equivalent to the 
social grading of the classes in Europe, the highest class being 
the Brahmin. The Muhammadans of India, through intercourse 
with the Hindus, have curiously enough, to a great extent, adopted 
caste, though opposed to their religion. 

The Brahmins originally divided caste into 8 large divisions, 
the first 4 religious, of whom the Brahmins ranked first, the re¬ 
maining 4 lay divisions being as follows :—■ 

The Kshatriyas, or rulers; the Vaisyas,or traders; the Sudras, 
or miscellaneous middle class of cultivators and mechanics, and 
the Meechphhas, or outcasts, i. e., all those not included in the 
other headings, and who are really outside the pale of caste and 
are without caste. And the above is how they rank, i. e ., the 
Brahmins, followed by- the religious classes ranking above the 
Rulers, then coming the merchants, then the Sudras, and last 
those outside caste. These divisions were distinctly separated 
by a higher division or caste not being allowed to accept food or 
drink from the hands of a lower caste nor to intermarry with them. 
Caste is however so far based on occupation that, irrespective of 
his birth, a man loses caste or vice versa , according to his occupa¬ 
tion, and once lost he cannot easily regain caste. For example, 
a Brahmin ora Rajput (Ruler caste), who takes to cultivation or 
mechanics, loses caste at once, and the Brahmin would have to 
employ other Brahmins as his priests. Most of the Jatsandthe 
Gujars, or herdsmen, originally descended from Rajputs, so also a 
Jat lowers himself by working at carpentering or any mechanical 
trade. In the same way a man may raise himself by exclusiveness 
in occupation and marriage by degrees to a higher caste, and a Jat 
by no longer putting his hand to the plough and by judicious mar¬ 
riages and by abandoning widow marriage, may in time become 


2 4 


HANDBOOK ON SIKHS FOR THE 






, < A < ■ ■ 


/ 


a Rajput. Even amongst the outcasts there are gradations of 
caste : a Chamar, or leather worker, is below a Julaha, or weaver. 
Should he cease from leather working and take to weaving he can 
rise to becoming a weaver by caste. The Sikh Chamars, or Ram 
Dasis, are all weavers now. A Chandar Chamar will not eat or 
marry with a Jatia Chamar. because the latter works in hides of 
impure animals. A section of the Kumhars, or potters, will hold 
no communion with another, because the latter burn sweepings as 
fuel; a third section has taken to agriculture and looks down upon 
both : a Mazhbi Sikh, originally a Cliuhra, or sweeper by caste? 
may be considered to rank now as a minor agriculturist, i. e 
a minor Sudra, and will have, absolutely nothing to say to the 
Cliuhra, having abandoned that occupation since his elevation into 
the Sikh religion by Guru Govind Singh, and holds himself aloof 
from the recent Cliuhra Sikh convert. Religion has little effect 
on caste in India and a Musalman Rajput, Gujar, or Jat, is 
exactly as much a Rajput, Gujar, or Jat as his Hindu brother. 
There are however differences caused by the Muhammadan 
religion which there is no need to go into here I have gone 
so far into the question of caste in order that it may be 
better understood what the abolition of caste really means in the 
Sikh religion It means that the 4 great divisions of caste as re¬ 
cognised by Hindus, i.e .the Brahmin, the Rajput (Kshatriya), the 
trader (Vaisya) and the Sudra were all merged into one caste, which 
may fitly be classed as the Sikh, or, more correctly, the Singh; 
all were to be equal, to eat and drink together and to intermarry. 
The Meechchhas/fer outcasts, still remained outside and were not 
included, the Sikhs only acknowledging as Sikhs those who were 
originally acknowledged by the Hindus as of caste or inside caste. 
There is one peculiar exception to this, that is the Mazhbi, i.e., 
the particular family of Chuhras who saved tne body of Govind 
Singh’s father, leg Bahadur, from the Muhammadan jail: these, 
with their descendants, were as a special favour admitted into the 


Sikh religion and called “ Mazhbi,” or “ elect,” and “ Rangreta,” 
or “ like Rangars in bravery.’’ The sacred^ Brahminical cord or 
janeu, 1. e the thread worn round the neck, tne peculiar privilege 
of the Brahmin, the Rajput and the Vaisya, was to be broken and 
no longer worn. Govind Singh was himself as a Khatri 
(Kshatriya) entitled to wear it and so in doing this sacrificed 


USE OF REGIMENTAL OFFICERS. 


25 


himself. This abolition of caste, which is one of the most valu¬ 
able points of Sikhism, is only rigidly observed by the best and 
strictest Singhs, and has so far lapsed and weakened that a brief 
description of the various castes and their grades is necessary to 
properly understand the feelings of a Sikh. The ordinary Singh 
now-a-days in his reverence for the Brahmin and his observance 
of caste rules, differs only in degree from the Hindu ; nearly all 
Sikh villagers reverence and make use of the Brahmin almost as 
freely as do their Hindu neighbours. Before going into the vari¬ 
ous castes in detail, I will give a brief description of the large 
divisions. Their original order has been considerably modified by 
the rise of Sikhism, as certainly the Jat Sikh, if not every true 
Singh, considers himself the superior of the Rajput and the 
Vaisya, and as ranking next to the Brahmin in caste. 

1. The Brahmins : these are the hereditary priests of Hin¬ 
duism and represent one caste only. 

2. The Kshatriyas: these were originally the rulers or kings, 
latterly the fighting or warrior class. They were the only class 
allowed to bear arms. Though now non-existent, the representa¬ 
tives of this division are the Khatri and the Rajput. 

3. The Vaisyas: these originally were the traders; non¬ 
existent, but now represented by the Bunniah class. 

The representatives of the above three divisions are the 
only castes allowed to wear thejaneu, or sacred Brahminical cord. 

4. The Sudras: these are all the other castes, except the 
outcasts, and include agriculturists, artisans, pasturing castes, and 
professional gastes. Sudra has no present significance, save 
as a term of abuse. , 

5. The Meechchhas : these are the outcasts, the sweeper, 
leather worker, and weaver castes and certain hunting tribes, 
who feed on vermin. 

Although the above divisions do not any longer exist as such, 
and the Jat Sikh and the Singh consider themselves next in caste 
to the Brahmin, still a knowledge of them is useful in considering 
the present day distinctions of caste. 


Original large 
divisions of 
caste. 


4 


2 6 


HANDBOOK ON SIKHS FOR THE 


The Brahmin. 

I will now proceed to describe somewhat in detail each caste 
that in any way enters into the subject of Sikhs. 

The Brahmin.—Of this caste there are three classes, (i) the As¬ 
cetics, Bairagis, Gosains, Jogis, etc., who are unimportant. (2) the 
Padha or pdnciha, the officiating Brahmin, the superior priest (who 
must be a learned man read in the Shastras) for marriage and other 
celebrations. (3) Potential priests, who receive offerings, and many 
of whom are parohits, or hereditary, Family priests. Every one has 
a parohit for every day life, and a pddha for important celebrations. 
The pandha is consulted as to omens and auspicious names, dates, 
and events. A large proportion of the potential priests living in the 
villages, never perform from the cradle to the grave any more 
priestly function than that of being fed at the expense of the reli¬ 
giously disposed. Hindus and Sikhs, with the exception of Kukas, 
are greatly ruled by Erahmins. Whatever observances a Brah¬ 
min enjoins must be performed, and the result is often a good 
deal of tyranny. For example a Jat before he begins to prepare 
his fields by ploughing for any harvest, should ask a Brahmin 
whether the land is awake or asleep. If asleep he should 
wait six days till it awakens. In the *same way Brahmins are 
asked to mention lucky days and hours for digging wells, etc. 
The Brahmin has to receive presents and be fed on every 
possible occasion. Almost every impure caste or outcast tribe 
has its own priests of undoubted Brahmin origin, though by 
associating with their clients they have cut themselves off. from 
the society of their unpolluted fellows. The Maha Brahmin, 
or Acharaj, who performs the Hindu funeral ceremonies, is 
in consequence counted so impure that in many villages he 
is not allowed to enter. The Brahmin who ministers to the 
Charnars, called the Chamarwa Brahmin, is counted unclean, etc. 
Very few Brahmins are Sikhs, owing to the loss of caste entailed. 
A very large area is now-a-days held and cultivated by the Brahmin 
driven to it by pressure of numbers. 

The Khatri. 

The Khatris. are the great trading class. They are an intelli¬ 
gent, fine race. In spite of the fact that they include the hereditary 
priests of the Sikhs, the Gurus being of this caste (Sodhi and Bedi by 
tribe) only a small proportion of them are Sikhs. They have 
provided many good soldiers and administrators to the Sikhs and 


USE OF REGIMENTAL OFFICERS, 


27 


later to the British Government, and there are some fine Sikhs 
amongst them. They mostly live in towns, and the trading Khatri 
is, from his habits, of somewhat soft material, the cultivating 
Khatri being much superior physically. The Khatri has a good 
social position by caste. 

The true Rajput, who refuses to lower himself by cultivation, The Rajput, 
does not enter into our subject, as he is never a Sikh, and refused 
the Sikh religion in the time of Guru Gobind Singh ; though a true 
soldier and in courage second to none, this class will not be found 
amongst the Sikh religion. The Sikh Rajput that is obtained is of a 
very different type and being really a cultivator he cannot consider 
himself in caste in any way above the Jat, and in character he is 
decidedly inferior to the Jat. In numbers the Sikh Rajput is very 
few, as the Rajputs as a whole refused Sikhism, those that are now 
found being really later converts, and in no particular tribe are 
they to be found in any numbers. 

The village Banya, the petty trader and shopkeeper and The Banya. 
money-lender, is introduced here, but in spite of his sacred thread 
and his position by caste he is generally looked down upon by the 
Jat. He is however the necessary concomitant of every Punjab vil¬ 
lage, and few, if any of the villagers, are out of his clutches. He is 
invariably-a Hindu, and none are to be found in the Sikh religion. 

The Jat, or Zamindar, the farmer and land-owner of the The jat, 
Punjab, is the head of the great agriculturist class, while he socially 
occupies a position which is shared by the pastoral castes, the 
Gujar and the Ahir, all eating together, and below the Rajput 
owing to karewa (widow marriage), and the Banya who with his 
sacred Brahminical thread secretly looks down on the Jat as a 
Sudra, and the Khatri, who also takes precedence of the Jat, he 
classes himself as above them all. Since the days of the Khalsa 
the Jat Sikh has looked down on the Rajput, who would have 
nothing to say to the Khalsa, to his cost. He heartily despises the 
Banya, and though the Khatri has with him some kudos as the 
hereditary priest of his religion, the majority he looks down on as 
traders. In the Jat Sikh, much no doubt is due to the sturdy in¬ 
dependence and resolute industry which characterises the Jat what¬ 
ever his religion, but much is also due to the freedom and boldness 


HANDBOOK ON SIKHS FOR THE 


28 


The Gujar. 


The Ahir. 


The Aroras. 


Minor Agricul¬ 
tural Class. 


The Kambohs. 


The Mali and 
Saini. 


The Kalal. 


which the Sikh inherited from the traditions of the Khalsa. The Jat 
is the head of the village community, with the exception of his 
priests, the Brahmins. He considers roughly all who do not own 
land, as his menials, and calls them Kamin, not as a term of con¬ 
tempt so much as a term of clsssification. As to the pre-eminent 
qualities of the Jat over the other castes for military service, more 
will be said later under the heading of castes suitable for service. 

The Gujars are a pastoral class, who rank with the Jat socially, 
but are very inferior in character and are of lazy natures. They 
are mostly Muhammadan, and practically none are Sikhs. 

The Ahirs are herdsmen and many are now agriculturists. 
They have the same social standing as the Jat and Gujar. Very few 
indeed are Sikhs. They must not be confused with the Aheris, an 
outcast tribe of very much lower standing. 

The Aroras or Roras are a class of petty traders. They are 
active and energetic, but have a reputation for coward ice. In 
standing they are distinctly below the classes mentioned already, 
and would rank with the minor agricultural class following. They 
are mostly Hindus. Nine per cent, are Sikhs. 

We now come to the minor agricultural class ranking below 
the Jat, chiefly because they cultivate vegetables, which is consid¬ 
ered degrading. 

Chief of these is the Kamboh, who are reckoned by some to 
be one of the finest cultivating castes in the Punjab. They espe¬ 
cially excel as market gardeners. Those of them who cultivate 
crops other than vegetables rank very little below the Jat. A very 
large proportion of this caste are Sikhs. 

The Sainis are a sub-division of the Malis, or gardeners. They 
occupy a very inferior position among the agricultural castes, the 
Sainis being distinctly higher than the Malis, as they more often 
own land and have even villages and are less generally mere market 
gardeners. They say a Saini village can generally be distin¬ 
guished by the quantity of pepper drying on the roofs of the 
houses. They are almost all Hindus, 10 per cent, being Sikhs, 

The Kalals or Kalwars are by caste distillers and sellers of 
liquor. In Patiala and Nabha they are often called Neb, and 


USE OF REGIMENTAL OFFICERS. 


29 


if a Sikh, they will generally call themselves Ahluw&lias, after the 
reigningfamily of Kapurthala, who are descended from aKalalwho 
founded the village of Ahlu, near Lahore* The Kalal though not 
a Kamfn, does not by caste rank high, but many of them have 
abandoned the liquor trade and might be classed agriculturists, as 
they own land and are often in the service. Some of them possess 
small jagirs. Of the Hindu Kal&ls a large proportion are Sikhs. 

The Kamins are the village servants : they are a regular 
institution of the Punjab village. They are roughly divided into 
the artisan class, the minor professional and the outcast class. 
They work for the Jat during the year and are paid by him in 
kind, usually in grain at the time of harvest. This they call sep, 
the recipients Sepis The higher castes require all the Kamins, 
those of lower social standing only the carpenter, blacksmith and 
generally the Chamar. Chuhras, except as labourers, are a 
luxury. Telis and Julahas are hardly to be considered as strictly 
Kamins, for they are always paid in cash. 

Easily the first of the Kamins ranks the Tarkhan, or carpenter, 
frequently called, when a Sikh, Ramgarhia. He is superior in posi¬ 
tion to the blacksmith and in fact occupies a good social postion, 
and moves abput as he likes. His work is to make and keep in repair 
all ordinary agricultural implements, the materials being supplied, 
such as the plough and yoke, rakes and harrows, the wood work 
of the well, mend bedsteads, spinning-wheels, chairs, and churning 
staff, etc., his pay for this varies according to districts and gener¬ 
ally also according to the harvest, but an ordinary Tarkhan of any 
skill can make all told about Rs. 20 per mensem. Many of them 
have taken to cultivation and own shares in several villages. A 
large proportion of the Hindu Tarkhans are Sikhs : they are an 
intelligent class and often become Granthis. 

The Sunniars, or Sunnars, are the gold and silversmiths. They 
seem almost to stand in a class alone and to have descended from 
a higher into the artisan class, though superior to the artisan class. 
Their social standing is far inferior to the mercantile and agricul¬ 
tural castes. A fair proportion of them are Sikhs. 

The Lohars are the blacksmiths. They are considered to be of 
an impure class and hence their social position is low, but they 


The Kamins. 


The Tarkhan. 


The Sunniar. 


The Lohaf. 


30 


HANDBOOK ON SIKHS FOR THE 


The Kumhar. 


The minor pro 
fessional class 


The Nai. 


The Jhfwar, 


are very important village servants, as they help to make and 
repair all ordinary agricultural implements, the materials being 
supplied, and receive dues much as the carpenter does, though in 
some districts they receive less. The Lohar makes and repairs 
ploughshares, trowels, reaping hooks, hatchets, shovels, mattocks, 
&c. A small proportion are Sikhs. 

The Kumhars, or Kumhiars, are the potters. They and the 
Chimbas are the only castes who keep donkeys, which animal is 
much looked down upon. The Kumhar is in consequence often 
the petty carrier, his social standing is very low, and is very 
little above the outcasts. He supplies pots for the Persian wheels, 
a few dishes and cups and milking pots twice a year, and is paid 
small dues. Agriculturists generally make their own bricks for 
wells, but get water jars, etc., from him. A very small proportion 
of this caste is Sikh. 

The minor professional classes have some of them functions 
• to perform in connection with weddings, births, etc., and these 
have in consequence a quasi sacred character, though their actual 
social status is low. 

Of these the Nai, or barber, is the chief, he is the hereditary 
bearer of formal messages from one village to another, such as 
news of an auspicious event, letters for fixing the dates of wed¬ 
dings, etc. He goes with the Brahmin (parohit) as embassy to con¬ 
clude the betrothal, and is the lagi, or go-between, the agent for the 
preliminaries of match-making. He also plays an important part 
at wedding ceremonies and is the village leech and surgeon. He 
is considered of impure caste and is on the same level as the wash¬ 
erman, below the Lohar, but far above the Chamar. He is paid 
much the same as the Lohar and also gets fees at marriages, &c., 
most of his income being from this source. A small proportion 
are Sikhs. 

The Jhinwar, or Jhfwar, is the water-man and Kahar, or por¬ 
ter, he is as far as actual caste goes, the highest class of servant, 
because all will drink at his hands. He is only employed in high 
caste families to supply water to the household and carry food to 
the men working in the fields, where the women, being purda- 


USE OF REGIMENTAL OFFICERS 


31 


nashin cannot do so, and is not necessary in most villages, as the 
Jat women usually fetch the water for domestic use and is therefore, 
found in towns or in Rajput or higher class Jat villages. Where 
the women are secluded, his services are everywhere required in 
marriage and other celebrations, as he carries the dhooly and sup¬ 
plies the water : he is paid according to the work done. Public 
ovens for parching maize and other grain are often kept by Jhiwars. 

If he carries water in a skin, he is called a Sakl<a, and if in earthen 
or brass vessels a Kahar. A small proportion are Sikhs. (Regi¬ 
mental Langris, cooks, are of this caste.) 

The Chimba is the dhobi or washerman, called also Bareta, The Chimba. 
and if a Sikh, Namabansi, because he worships Namdeo, called 
also Namde, He is of a very low social position and alone imitates 
the Kumhar in keeping donkeys. He is below the Nai and above 
the Kumhar. He is only employed by the higher castes. A 
fairly large proportion are Sikhs. 

Ihe Labanas are carriers and hawkers : they are a somewhat The Labanas. 
peculiar caste. Their actual status is low, being very little above 
that of the outcasts, but many of them have settled down to agri¬ 
culture, some in the Deg villages of the Gujranwala and Lahore 
districts, having received their land from Ranjit Singh, and they 
are by degrees raising their status. They have somewhat gipsy 
habits and when conversing together speak a language foreign 
to Punjabi. In Lahore there were 31 villages of them settled 
as agriculturists, they are hard-working and industrious and are 
generally big men, with much spirit in them. A very large pro¬ 
portion are Sikhs. 

The Mahtams, or Mahtons, also called Bahrupias, are the great, The Mahtams. 
hunting class. They are of very low caste, being very little above 
outcasts and are little better than vagrants. They have a reputa¬ 
tion for quarrelling and sullenness. A large proportion of them 
are Sikhs. 

The Bhat and Mirasi are hereditary ballad singers, and recite The Bhdt and 
songs, ballads and tales at weddings and other festivities. The Bhat Mirasi. 
is of Brahmin origin and is above the level of the Mirasi, both are 
genealogists. The Mirasi, also called Dum, is a Muhammadan of 
very low position. He is a regular institution of Sikh worship ever 


32 


HANDBOOK ON SIKHS FOR THE 


since the time of Guru Nanalc and is a regular attendant of all 
# the larger Sikh temples. He is the village herald, and aids at mar¬ 
riages, etc* He gets a fee of Re. i in some districts at all births, as 
he is employed to name the children; and also a fee at marriage. 

The Mazhbi is practically now a distinct caste of its own, and is 
universally acknowledged by the Sikhs as such. He is an essentially 
Sikh caste ; originally by caste Chuhras, or sweepers, Guru Govind 
Singh, out of gratitude for the rescue of the corpse of his father, Guru 
Teg Bahadur, from a Muhammadan jail, especially admitted the 
family from which they are descended into the Sikh faith, though 
sweepers and other outcasts were not admitted, and gave them 
the title of Mazhbi or regular, due Sikhs and Rangreta, from 
Rangars, a class of Muhammadans, then noted for their bravery. 
Their great Guru is in consequence Teg Bahadur. Since that time 
they have kept themselves aloof from the Chuhra, and will not eat, 
drink, or have any connection with them, and have also ceased 
from the occupation of sweepers, and turned agriculturists. They 
may now be classed as ranking with the minor agriculturist class, 
and the fact that no convert of the Chuhra caste to Sikhism since 
that time can claim to be a Mazhbi, though the title is quite 
wrongly given to them, sufficiently proves their right to be classed 
outside their former outcast caste. They are aboriginal, with black 
shiny skin, high cheekbones, flat noses and of short stature. In 
contradistinction to the sweeper, and other outcasts, they are 
admitted inside the village wall (abadi) in those villages where the 
outcasts are required to live in a quarter outside (thathi) by 
themselves. Mazhbis are unfortunately few in numbers, but are 
by religion all Sikhs. Government has lately handed over a tract 
of forest land as a settlement for jDensioned sepoys of the 23rd, 
32nd and 34th Pioneers of this caste, in the Gujranwala district, 
near the Chenab, in that portion through which the Lahore and 
Shahpur road passes, and they have very largely availed them¬ 
selves of this concession, and Mazhbis from all parts of the 
Punjab have emigrated there. A branch railway has lately been 
opened from Wazirabad to the Chenab canal extension tract. 
The merits of the Mazhbi as a soldier, and a comparison between 
him and the more recent Chuhra convert to Sikhism, will be made 
in a later chapter (Chap, V). 


USE OF REGIMENTAL OFFICERS, 


33 


I have tried very hard to find out whether the true Mazhbi is 
really admitted into Sikhism on an equality with other Sikhs or 
not, and, although I must admit that I have been assured on good 
evidence that he is, still I think it is only in the abstract; in 
reality I believe he is not. Overwhelming evidence, confirmed by 
the answers to questions which practically prove it, assure me that 
the people who say he is, really mean that he should be, but in 
practice is not. Undoubtedly in obedience to the order of their 
Guru the Sikhs ought to admit him as a special privilege (only 
belonging however to the descendants of one family). But, as 
far as I can form an opinion, I am satisfied that the real fact is, 
as it stands at the present time anyhow, that other Sikhs will 
not, whatever they used to do, or may do in the future, eat or con¬ 
sort with the true Mazhbi (as to the more recent Chuhra Sikh 
convert there can be no question) because the true Mazhbi origi¬ 
nally was not a Hindu caste, i. w T as an outcast, not a Sudra. I 
fancy the real fact is that Hinduism is too strong for the Sikhs, 
and that were they to admit the Mazhbi to fellowship they would 
stand a good chance of being themselves outcasted. Labanas, 

Mahtams, etc., were counted as Sudras, hence are admitted to 
equality when Sikhs; Mazhbis and outcast Sikhs, can only take 
the pahul at the Akal Bungah, and are not allowed to take it in 
the Golden Temple itself. The Mazhbi is classed, too, with the out¬ 
cast in the matter of drawing water from wells in the village or 
elsewhere, and as to wearing of and touching clothes. The 
true Mazhbi, however, is equally particular as to the Chuhra and 
other outcast Sikhs, and will not let him draw water from his 
well, if he can help it, and even if he does eat with him, takes care 
that a Brahmin or a Jhiwar cooks the food ; the above equally 
applies to the' Ramdasia and other outcast Sikhs. The above 
statements will doubtless be disputed and denied : they are, how¬ 
ever, entered here as the result of very careful and exhaustive 
enquiries, which seem to me impossible to dispute. I am of 
opinion that the Mazhbi, owing to his exclusiveness, will in time 
be admitted into caste, but I cannot find that it has yet taken 
place. 

The outcast classes are not generally recognized by the The outcasts, 
higher castes, as belonging to any religion, though many are in 

5 


The Julahas. 


The Chamar. 


34 HANDBOOK ON SIKHS FOR THE 7 

spite of this, Sikhs. They may be roughly divided into classes (i) 
those impure by virtue of their occupation, such as Chuhras, or 
scavengers, Chamars, or workers in leather, etc., (2) those impure, 
because of the promiscuous nature of their food, such as vagrant 
gipsy and hunting classes and the river tribes. 

Head of the first class come the Julahas or Paolis: they are 
the weavers. They weave cotton thread into cloth. They are paid 
by the piece and are not therefore strictly Kami'ns. They rank very 
low, just above the Chamar. The profession of weaving is most 
widely followed, some castes having abandoned their hereditary 
occupations and taken to weaving, for example the Chamars,. 
many of whom are now weavers. Very few are Sikhs. 

The Chamar is the leather worker. If a Sikh he is called a 
Ramdasia, after his special Guru, Ramdas. He is in many districts 
the general coolie and field labourer, assisting in field work, hoeing 
and winnowing. He supplies his employer with a pair of shoes 
every six months, and performs all the begar, watchmen’s work, 
etc. For these duties he gets much the same dues as the Lohar. 
All bodies of dead animals are his perquisite and he takes the 
hides of all dead cattle and the flesh of all cloven-footed animals, 
and makes shoes, thongs, etc. : but lately a custom has sprung up 
of the owner requiring two or three extra pairs of shoes for the skin. 
They collect people at marriages and at deaths for which they get 
small fees. They do an immense deal of hard work in the fields. 
They are socially far above the Chuhra. They are probably abori¬ 
ginal; they do not burn their dead as Hindus do, but bury them. 
The Chamar is impure because he eats the flesh of cows and of 
dead animals and works in leather, which is unclean. They are the 
most numerous of the village menial class. They occasionally cul¬ 
tivate a piece of land either alone or in partnership with a zamindar. 
The number of families in a village are generally divided amongst the 
owners of the village, as, for instance, one family to every ten houses. 
The Ramdasia have mostly abandoned leather work for the loom, and 
are, in consequence, much higher than the Hindu Chamar, though not 
admitted to religious equality by the other Sikhs. After adopting 
weaving they are called Bunia. They weave woollen blankets. Ravdasis 
are not Sikhs, or if Sikhs are only Nanak Panthis and do not take the 


USE OF REGIMENTAL OFFICERS. 


35 


pahul. The Chamfir ranks below the Julaha, and above the Chuhra. 

A small percentage are Sikhs. 

The Teli is the oil presser. He is not properly a Kamin, but has The Teli. 
a very low social standing, ranking much the same as a Juldha. Very 
few are Sikhs. 

The Chuhra, or Bhangi, is the sweeper and scavenger. Much also The Chuhra. 
of the agricultural labour is performed by him, and he fills, in the 
western districts, such as Lahore and Amritsar, the position with 
respect to field work which is held in the east by the Chamar. He is 
the general village messenger ; cleans the houses and cattlesheds ; pre¬ 
pares the dung cakes in houses where the women are of too high caste 
to do so, and.carries manure to the dung heap. He aids in ploughing 
when required. News of a death is carried by a Chuhra. He supplies 
annually 2 raw hide ropes per plough and 2 for each well, and fur¬ 
nishes any brooms and baskets required. He cleans the flesh of 
such dead animals as do not divide the hoof, and in the houses of 
non-agriculturists the sweepings and manure are his perquisites. He 
gets small fixed dues, aud has to make himself generally useful. 

Chuhras often sell and morrgage to each other the right to perform 
services in and take perquisites from certain houses, and the masters 
of those houses must accept the changes. The Chuhra is very 
variable in his faith and the Hindu of to-day is often the Mussalman 
of to-morrow; his Guius are Bala Shah and Lai Beg, hence they are 
sometimes called Lai Begis. The Chuhra is utterly polluted because 
he removes night soil and eats carrion and vermin and the leavings 
of other people. Though the totaljproportion of those who are Sikhs 
is quite small, there is a steady increase of Sikhism among them, and 
in the Ferozepore district since 188r there has been a very remark¬ 
ably large inciease. After taking the pahul the Sikh Chuhra is in no 
way removed from his fellows, but continues to live with the Hindu 
Chuhras. His value as a soldier will be mentioned in a later chapter. 

We now come to the second class of outcasts, Outcast tribes. 

The Bawarias are hunters. The name is from bawar, a leather The Bawarias. 
noose. They are skilful as trackers, black in colour and of poor phy¬ 
sique. They are classed as one of the criminal tribes. A few of them 
are Sikhs. 

The Aheris and Thoris are also hunters. They are often reapers The Aheris and 

1 . , Thoris. 

and general labourers, in physique they are much the same as the 


36 


HANDBOOK ON SIKHS FOR THE 


Bawarias ; they are not admitted inside the village wall. A few 
only are Sikhs. 

The Sdnsis are also great hunters. They are vagrants and are of 
the criminal class. There is a small tribe of Jatsof the same name 
which are supposed originally to have descended from them, but 
which must now be distinguished from them. Maharaja Ranjit 
Singh himself was a Sansi Jat. The Sansis are the hereditary geneal¬ 
ogists of many of the great Jat tribes and are accordingly admitted 
by them to terms of something like familiarity, and very many Jat 
families have their particular Sansi, who is often a better authority 
on genealogy than the Mirasi. For this he receives fees at births and 
marriages. They are a hardy race and are keen hunters. Very few 
of them are Sikhs, in fact they have no religion. 

To briefly sum up the effect of caste and its abolition on true 
Sikhs, i.e., Singhs, (i) the effect of its abolition is that all Sikhs, 
wno belong to any castes of the admitted Hindu castes, will eat 
together, for example, a Brahmin Sikh will eat with a Lohar Sikh ; 
(2) the effect of caste is that a Sikh will not eat with a Mazhbi Sikh, 
or any outcast, though he may be a Sikh ; that he will not, any more 
than the Hindu, allow any Mazhbis or outcasts to draw water from 
his well, though all Muhammadans (including those formerly 
Sweepers by caste, if acknowledged as Mahya (i.e., as tiue Muham¬ 
madans) may do so. Mazhbis and outcasts must have separate 
wells. And that in the same way this applies to the wearing of and 
touching of clothes. 

Labanas, Mahtams and other tribes, not outcast tribes, being 
acknowledged as Sikhs and admitted into the communion, as being 
originally Sudras. 



USE OF REGIMENTAL OFFICERS. 


37 


CHAPTER IV. 


Manners and Customs, 

The following excellent extract from Ibbetson’s Census Report of 
1881 is here inserted. 

“ Briefly it might perhaps be said that in the Panjab the most 
marked characteristic of the Hindu was thrift, of the Sikh bravery, 
and of the Muhammadan pride. But there are a few broad practical 
matters of every-day life by which the followers of the several religions 
may be distinguished, and which it may be convenient to give here 
side by side. They are by no means of universal application, but are 
generally observed, and the people attach far more importance to them 
than their often trivial nature would seem to warrant. The Hindu 
believes in his Shastras, the Sikh in the Granth and the Musalman 
in the Quran. The Hindu and Sikh pray generally to the East 
and never to the South ; the Musalman prays towards Mecca. The first 
two worship in temples, the last in mosques. The Hindu shrine 
must always face the East, while the Musalman shrine is in the form 
of a grave and faces the South. The Hindu and Sikh reverence the 
levitical caste of Brahmins, while the Musalman ministrants are 
chosen from among the congregation. The first venerates the cow, 
will not kill animals, and often abstains from meat. The Sikh is still 
more fanatical in his reverence for the cow, but kills and eats most 
other animals. The Muhammadan abhors the pig and dog, but kills and 
eats most other animals. All alike look on carrion, and on all vermin, 
such as jackals and foxes, and on lizards, turtles and crocodiles as 
utterly impure. These are eaten by vagrant and outcast tribes. 
The Sikh abstains from tobacco, but substitutes spirits and narcotics: 
the Hindu may indulge in all. To the Musalman spirits only are forbid¬ 
den. The Hindu shaves his head with the exception of a scalp lock : 
the Sikh allows the hair of his head and face to grow uncut and untrim¬ 
med. The Musalman never shaves his beard, but always the lower edge 
of his moustache : he often shaves his head and when he does so leaves 
no scalp lock. The Hindu and Sikh button their coats to the right and 
Musalman to the left. The male Hindu wears a loin cloth tucked up 
between the legs : the Sikh short drawers reaching to the knee only : 
the Musalman long drawers, or a loin cloth worn like a kilt. The 
Hindu and Sikh woman wears a petticoat : the Musalman woman 
drawers. The Hindu special colours are red and saffron, and he abom- 


General charac¬ 
teristics of 
Sikh, Hindu 
and Muham¬ 
madan. 



The Punjab 
village. 


38 - HANDBOOK ON SIKHS FOR THE 

inates indigo blue : the Sikh wears blue or white, and detests saffron. 
The Musalman’s colour is indigo blue or green, and he will not wear red. 
The Musalman alone wears caps, in the Hindu portion of the province. 
The Hindu may cook in but not eat out of an earthen vessel, which has 
already been used for that purpose. His earthen vessels may be orna¬ 
mented with stripes, and his metal ones will be of brass or bell metal. 
A Musalman may use an earthen vessel over and over again to eat from, 
but it must not be striped and his metal vessel will be of copper. The 
Sikh follows the Hindu in the main, but is less particular than he. 
The Hindu and Sikh observe daily ablutions: the Musalman does not 
bathe of necessity. The Hindu and Sikh marry by circumambulati >n of 
the sacred fire (phera) : the Musalman by consent of the parties formaly 
asked and given before witnesses (nikah). By law and custom a Musal¬ 
man may marry four, and a Hindu two wives. The Musalman practises 
circumcision, while the Sikh has a baptism of initiation and a ceremony 
of communion. Finally, the Hindu and Sikh burn, the Musalman buries 
his dead. The customs regulating eating, drinking and smoking together 
depend more upon caste than upon religion. But while subject to 
caste rules, a Musalman will eat and drink without scruple from the 
hands of a Hindu. No Hindu will take either food or water from a 
Musalman, partly because of the difference already noted in their use 
of earthen vessels. The Hindus of the Punjab will often refuse to eat 
while standing on the same carpet with Musalmans. Neither will use 
the other’s pipe stem, and the .pipes of a village when left about in the 
common rooms or fields, are generally distinguished by something 
tied round the stem, blue rag for a Musalman, red for a Hindu, pieces of 
leather for a leather worker, of string for a scavenger, and so on, lest 
any one should defile himself by mistake. The Christian and Mu¬ 
hammadan disregard the Brahmin, and for this reason, and not 
because they worship a different God, the Hindu holds their touch to 
be pollution.” 

The Punjab village consists of a thick cluster of houses huddled 
together, built of sun-dried bricks, all opening inwards into narrow 
bye lanes, some four or five feet wide, blind alleys, which lead into the 
main thoroughfares. The whole is surrounded by a ditch and a mud 
wall, which often consists of the back wall of the houses. All live 
-inside the ditch, except the outcast classes, who in many villages 
^have their houses at a little distance apart, facing outwards/.each in 


USE OF REGIMENTAL OFFICERS. 


39 


their separate quarter. The village is often sub-divided into pattis and 
thulas, and in some of the larger villages into tarafs. The taraf is the 
largest sub-division, this being sub-divided into pattis, and pattis again 
into thalas. The proprietors of a thala are generally of the same Got 
and often descendants of a common ancestor. Each thala is divided 
into ploughs (hal). The interior of the village is generally fairly clean, 
the filth being collected outside. Right round the village is invariably 
a road (pheri) and outside the road are generally small hedged 
enclosures (warah or goharah) in which the manure heaps are kept and 
where the women make cow-dung fuel. There is an invariable deep 
pond (toba) on one side of the village, which supplies water for the 
cattle and for the clothes to be washed in. In this the buffaloes wallow 
and the boys learn to swim. There is generally a tall pipal tree near the 
pond for shelter from the sun to sit under in the hot weather. The 
drinking wells are generally inside. The village gateway is generally 
roofed over, with a raised platform on each side, under the roof. This 
is called the darwaja. Here the people assemble to gossip and discuss 
their affairs, and here travellers are often lodged. The village would 
Have one, two, or three of these gates leading into the main streets, 
which do not always communicate with each other. These are called 
phalla, and there is thus often no passage from one patti to another 
except by going outside and entering by the other phalla or street. 
These divisions are then often called agwars. The Punjab village 
is self-sustaining, grows its own food, weaves its own clothes, tans its 
owrt leather, builds its own houses, makes its own implements, moulds 
its own domestic vessels ; its priests live within its walls ; only a few 
articles, such as brass dishes, wedding clothes, etc., are purchased in 
the towns. The Jats have a tendency to form large communities living 
in single villages : the family or group which eats food cooked at a 
common hearth (chula) is the unit of most families (tabbar). To the 
Punjab peasant the tribe or village community supplies the place of 
the undivided family. The course of a Punjab household is much as 
follows :—The children grow up and marry under their father’s roof. 
After a time the girls go off to their husbands, and the sons bring 
their wives home, but they are still youths, and the family continues 
to live together. As the sons and daughters-in-law grow up and as 
new brides are brought to the family hearth, dissensions arise and 
the elder sons separate, each family receiving a part of the common 
house or a separate building in the common courtyard and cooking 


Punjab house 
hold. 


40 


HANDBOOK ON SIKHS FOR THE 


its meals and managing its income and domestic expenses separately. 
After a while the parents grow old and are received into one of the 
younger groups, or live with all by turns, and so on, until the group of 
families becomes too large, another courtyard is built, and further sepa¬ 
ration takes place, the more closely related families living together. 
Sometimes the separation of the sons is deferred till the death of the 
father, but it is more usual to take place as soon as they have married 
and grown up. Until the separation, the joint earnings are thrown into 
the common fund, marriage, birth, and death expenses borne by all. On 
separating, the property only is divided, the separation of confocal 
families being a purely domestic arrangement, extending only to ex¬ 
penditure on food, clothes and the like. It results almost invariably 
from disagreements among the women and does not as a rule affect 
the land, in the management of which they have no voice. The large 
individual family still forms the basis of property in land. The sons 
when they separate, seldom separate their interests in the family land, 
and it is no uncommon thing to find the descendants of a common 
ancestor of several generations back holding the estate in joint owner¬ 
ship, which is strictly regulated by ancestral shares. The actual 
cultivation of the land is, however, from considerations of convenience 
very commonly in the hands of much smaller groups, and here the size 
of the holdings is regulated rather by the appliances of cultivation in 
the possession of each group than by their rights of property in land. 
Where there are seven or eight stalwart brothers or cousins (cou¬ 
sins being counted as brothers) with a corresponding number of 
oxen, they will hold a large area, while the widow with a family of 
young children will cultivate a small plot through a tenant. When 
however the stalwart brothers die childless and the widow’s sons grow 
up to manhood, a re-division of the land will be made. As the group 
of joint owners expands and increasing distance from the common 
ancestor relaxes the ties of kinship, actual separation of rights at length 
takes place, though not as a rule between individuals so much as 
between groups of families, and the cycle re-commences. 


The village 
house. 


In this way, though the community divides itself on social 
grounds into small groups distinguished one from another by the 
separation of hearth and board, yet the large undivided family 
still forms the unit of proprietary rights in land. The village 
house opens on to a small lane by a gateway generally large 


: USE OF REGIMENTAL OFFICERS. 4 r 

enough to admit a loaded cart. This leads into a large apart¬ 
ment, which serves as a cart-lodge, tool-house, and stable, also as a. 
lodging for such guests as are not sufficiently intimate to be taken 
into the interior of the house. This lodge is called the deorhi. This 
leads into an open court-yard called val'gan, or bera, round which 
are the huts and cattle stalls. On one side of the deorhi are the 
•khuralis, or troughs, made of mud, where the cattle are tied up and 
fed, and on the other the beds of the inmates. The deorhi is used 
when it rains, the cattle and men usually preferingthe court-yard. 
In the huts round the court-yard will live from one to a dozen 
families closely related to each other in the male line. Each hut 
will consist of one or two rooms, flat-roofed, of mud, with some¬ 
times a verandah in front, called, a ddl&n, or sabat. the hut. being 
called a kotha. At one side of the verandah is the chaunka or 
'rasohi, where the food is cooked, a cattle stand, and a koti or 
press (a store-room). The rooms of the hut are not generally very 
large inside and cumbered with all sorts of household stuff, being 
moreover lighted only from the door-way. They are not very 
inviting, except as a refuge from bad weather, and the people 
prefer to do most of their work, when they can, in the open yard, 
even the cooking, except during rain, being carried on in the 
partly enclosed and sheltered corner kept for the purpose. In the 
yard and also inside the huts are large barrel-shaped receptacles 
for grain, called bharolas, made of mud. The huts contain bins 
and cupboards of the same material, called bukhari and gehi, in 
which are stored clothing, vessels etc. The cattle fodder is heaped 
on the roof, to which a strong ladder leads, or stowed in chambers. 
When there is no room it is stored in the waras outside the village. 
At night in the cold weather as many cattle as possible are housed 
in the huts or gateway: the agricultural implements are also 
stored in the hut, and all valuables. The furniture consists of 
4 -v llght o bedsteads (manji) which serve as seats ; as many low chairs 

J<A. <1 (pirs) as there are women ; also spinning wheels (charklia); cot- 

ton gins (belna) ; a chakki or hand mill for grinding the corn ; 
cooking and dairy utensils, (if the family is well-off the cooking 
^ pots and pans are made of b. ass, if not of earthenware) ; a win- 
^^nowing basket (chaj) ; a bharoli, t>r earthen vessel, in which the 
J j . da y s milk is simmering, to be eventually made into butter, a few 

^ mats (bunna)-made of sugar-cane refuse; earthenware pots for 

6 


House 

furniture. 


4 2 




HANDBOOK ON SIKHS FOR THE 

r£’ 


cotton, gur, &c. j sometimes a basket (patdra) for clothes, and 
sometimes wooden boxes. 


Agricultural 

implements. 



The agricultural Implements are the plough, called the hal, or 
another kind, the munna ; a flat beam for breaking the clods and 
smoothing the surface after ploughing, called the sdhaga, or swaga ; 
a rake for forming compartments for irrigation, called the jhandra ; 
spuds for hoeing, called ramba, khurpa and khurpi; sickle for cutting 
crops, called drdti ; a heavy chopper for cutting up fodder, called 
gandasa: axe for cutting fuel called kolhari; spade, called kahi ; rope 
net for carrying bhusa, called langar. The leather bucket for wells 
is called charsa ; the threshing-floor, khalwara. The country maund 
is only 16 proper seers. 


Village menials A house (ghar) includes all the people who live in the same 
or Kamms. court-yard. The number of K am ins found in a village is of great 
importance as being a fair index of the standard of comfort and 
general prosperity of the proprietors. Grants of land are made to the 
village menials and to watchmen (the village chowkidar or rural police¬ 
man) for services rendered, to attendants at temples, village rest-houses, 
teachers, &c. Pathans, Sayads, Sheikhs, Rajputs, and other Musal- 
mans of good stock are very jealous about admitting into their 
common court-yard a family of another stock. Hindus, Brahmins, 
Khatries, &c., are not so particular. Except in the cooking vessels 
there is hardly any visible difference between the dwellings of the people 
of the two religions. In a Hindu village a goat skin mashak or a 
metal pot would be used to carry water in. A great feature in Jat 
Dharmsala. villages of some parts is the Dharmsala, an institution, partly religious, 
partly charitable, in charge of some ascetic or Sadh of the Udasi, or of 
some other order, endowed with a grant of land. It is the duty of 
the Sddh to spend all that he gets from the land, or by begging, in 
feeding the poor and keeping the langar or alms-house going. Where, 
as in most cases, the occupant is an Udasi, he or one of his disciples 
(chela) also reads the Granth. In the larger institutions the Sadh 
and his chelas make up a college, the former being called Guru, or 
father of the chelas, and the Mahant of the institution. The chelas 
collect money and sometimes set up in other villages similar, in¬ 
stitutions, affiliated to the original one. In former times few villages 
were without these dharmsalas, but now-a-days most of the old ones 


USE OF REGIMENTAL OFFICERS. 


43 


are closed, the ordinary village dharmsala being a very modest 
imitation, in charge of a single Granthi. The Brahmins use Ndgri 
for religious purposes. In the dharmsalas Gurmukhi is taught* 
The dharmsala is the meeting place and guest house, where the 
Granth too is generally kept and read aloud. The Musalman guest 
house is called the takia. A tribal community breaks up into many 
villages. In this way many villages divide, being however still known 
by the same name, with the addition of the words kalan (large) and 
khurd (small), but this by no means implies that kalan is larger than 
khurd, but that the elder branch settled in kalan. Groups of villages 
so bound together form thapas and still acknowledge the eldest village 
as head. The lambardar or village head-man is the representative of a 
village or of a main division of a village, who represents the villagers in 
dealings with Government, and is responsible for the collection of reve¬ 
nue, and is bound to assist in the prevention of and detection of crime. 
He succeeds to his office by hereditary right,subject to the approval of the 
Deputy Commissioner; a chief head-man, sarpanch or ale lambardar, is 
appointed in every village, who is elected by the votes of the proprietary 
body, subject to the sanction of the Deputy Commissioner. He receives 
Government orders in the first instance and transmits them to the 
lambardars. The lambardars also represent their village or sub-division 
in the general village council, and superintend the management of the 
village expenses or malba, that is, the lambardars have the power of in¬ 
curring expenditure as may be necessary, the account being made up 
once or twice a year and explained, and the amount spent is then collect¬ 
ed by a bach or contribution, from the sharers. In the same way, each 
zail, or circle of villages, has a zaildar elected by the head-men of the zail. 
The boundaries of a zail correspond as far as possible with tribal distri¬ 
bution and the zaildar is generally elected as the representative of the 
predominant tribe residing in his neighbourhood. He is same to the chief 
head-men of villages as they are to the under ones. Lambardars and 
zaildars are paid moderate sums for the work performed and possess a 
good deal of power locally, owing to their position. Lambardars collect 
5 per cent, for themselves in addition to the land revenue they collect. 
Head lambardars receive I per cent, on the Government revenue of the 
village, besides their share as lambardars, and in addition some land, so 
long as they hold the office. The zaildar gets a deduction of a certain 
rate per cent, upon the land revenue of the zail, independently of any 
income they may be due as head lambardars of their villages. 


Village 

language. 


Tribal 

Community. 


Village 

headmen, 


Zaildar. 


44 


HANDBOOK ON SIKHS FOR THE 


Labour and 
field labourers. 


Harvesting. 


It is customary for the agriculturists to employ hired field labour¬ 
ers for ploughing, sowing, etc. There are two kinds of field labourers, 
the permanent servant, called kama, or attri, or bftia kama, or hali, who 
is fi r all work, and receives fixed wages, in cash and kind, t\e., gets his 
daily food and clothes, t.e., a chadar, safa and pagri, and one pair of shoes 
every six months, with one to two rupees a month; he is by caste often 
a Jat, having no land of his own ; the attri is a kama, who is by caste a 
sweeper; and the temporary servant called lawa, and sepidars for reap¬ 
ing, weeding, threshing, ploughing, winnowing, hoeing and storing. 
When employed in weeding and hoeing they are called godah, and 
reaping, lawa. They consist of the menial classes, chiefly Chamars and 
Ohiihras. They are paid usually in grain, the payment received being 
often enough for the whole year. When field labour is not required, 
they often work on canals, roads, weave, cut wood, etc. The con¬ 
dition of both kinds of field labourer is inferior to that of the 
poor agriculturist. Other kinds of cultivators are adhrogias, i.e, t 
cultivators at will, receiving \ of the produce and paying £ of the 
revenue, and the cost of the seed. Cherus, who are herds-men, receive 
wages or food. Sanji, who are tenants who cultivate with the land¬ 
lord, and supply their own share of capital and bullocks, i.e , are cul¬ 
tivators, who work any other man’s land for him. Another system is 
lana. Owners having too much land call in outsiders, chiefly menials. 1 
The work is done jointly and a share of the produce is set aside as re¬ 
presenting the proprietary right and divided among the owners, the re¬ 
mainder being distributed over the oxen and men actually employed, ox 
and man sharing equally; later on the proprietary group taking the land 
over and cultivating it itself and dividing the produce according to the 
number of ploughs. The kamins are usually paid after the harvest is 
threshed, except the reapers, who, as they often come from a distance, 
cannot wait. In some parts the cultivator cuts the autumn harvest him¬ 
self. The process of harvesting is as follows, the wheat when cut is tied 
into sheaves and left in the field for a day or two, after which it is brought 
to the threshing-floor. After ten or twelve days the threshing begins, and 
is effected by bullocks treading the wheat out and dragging after them a 
framework of wood (phala) covered with thorns and stones, after which 
the winnowing is done by lifting the wheat and chaff high over the head 
in baskets (chaj) and letting it fall gradually to the ground, when the 
vvind separates it. The chaff is common bhusa (turi) ; (the straw of moth 
is missa bhusa an excellent cattle fodder,) and is stacked in musals or 


USE OF REGIMENTAL OFFICERS. 


45 


stacks. From the threshing-floor Brahmins, Mirasis and beggars get 
pickings. The average landowner is generally in debt, due to pur¬ 
chase of cattle, or advances of seed grain, or marriage expenses. An 
agriculturist who has ten ghumaos of average land, equal to nine acres, 
is fairly comfortable and his average expences are not more than Rs. 2-8 
to Rs. 3 a month. The cultivator at ploughing and harvest time works 
all day, commencing by getting up before it is light : he eats his last meal 
after dark at night, with no intervals during the day except for meals. 

There are two great crops during the year, the rabi or hari, the 
spring harvest of wheat, barley and gram, the most important of the 
two, cu-t in the month of Har, i.e., June, and the kharif or sauni, the au¬ 
tumn harvest of cotton, sugar-cane, rice, and Indian corn sown in the 
month of Sawan, i.e., August. The spring crop consists of the principal- 
grains and food for man; the autumn crop of fodder for cattle. Wheat, 
barley and gram are sown in September, October, and November, and 
harvested from April to J une ; the other crops for the autumn harvest are; 
sown in July and August, and harvested in October, November and De¬ 
cember. The first of the month Baisakh, i e. the middle of April, is the 
regular day to begin reaping the wheat harvest. Hence the busiest times 
in the year for cultivators are from the middle of April to the end of June, 
and from September to the end of November. It is obvious then that the 
best times for recruiting are December, January, February, March, July 
and August. 


Pecuniary 

postion. 


Work. 


The seasons 
and crops. 


The divisions of the day in common use are tarke or bara vela, i.e., 
2 hours before sunrise, munhanera, i.e., a little before sunrise, sawera or 
amrat vela, i.e., sunrise, chah vela or lassi vela (time for lassi or chah) 
8 or 9 a. m. ; roti vela (food time) i.e. io. to 12 a. m ; dopahr, i.e., noon ; 
dindhala, tigapahr, sande vela, afternoon, i.e., 3 to 5 p. m; athan, tarkala. 
i e, sunset, dhandalkon, i.e., dusk ; khaopiya (eating and drinking time) 
i.e., 7 p. m. winter, and 8 P. M. summer; rat, i.e., night, and adhirat, i.e., 
midnight. 

The chief occupation of the women is to cook the food and take 
it out to the men at work and to spin cotton, to pick cotton and gather 
the maize and millet heads. They do no heavier field work. The 
milch cows are their especial care. They also sweep out the houses and 
yards every morning and make the cattle dung into cakes for fuel. 


Divisions 
of the day. 


The women 


The staple food of the ordinary agriculturist is wheat or barley, or Food, 
wheat and gram mixed, called berra, (it is grown mi xed in the crop and 


46 


HANDBOOK ON SIKHS FOR THE 


Dress. 


is a common crop) ground in the hand mill (chakki) and mixed into 
thick cakes called chappattis and baked, for the hot weather, changed 
to jawar (millet) or Indian corn (makki) in the cold weather, and 
eaten with a mess of dal or pottage of moth or mash (a pulse) 
with some green sarson or gram cooked for vegetables (sag). With 
this is drunk lassi or buttermilk. Wheat and gram mixed is con¬ 
sidered more satisfying and is cheaper, and is therefore commonly 
taken. In the estimation of the Jat there is no food to compare to 
dahi or clotted milk; curds and whey, and buttermilk, and ghi are 
much relished. Buttermilk is the staple milk of all members of a fami¬ 
ly, fresh milk being generally used only for making ghi (clarified butter) 
The flesh of goat and kids is much eaten. The vegetables of the season 
are also largely eaten, turnips, carrots, pumpkins, etc., and from October 
to December, when sarson is available, a large quantity of it is eaten, 
the consumption of grain being reduced accordingly. Gur (sugar) 
and sweetmeats are much eaten on occasions of feasting, betrothal, 
marriage, funerals or religious and social gatherings, and shakkar 
(white sugar) mixed with water as a sharbat is a favourite drink. 
Hindus and Sikhs are given to eating opium and drinking post (the 
pod of the poppy steeped in water) and bhang (an intoxicating drug 
made from hemp) mixed with water, and drunk. The village peasant 
working all day can eat upwards of a seer of grain in cakes if he has 
nothing else to eat with it. A man generally goes to his work early in 
the morning without eating anything, unless some chapatti has been left 
over from the previous day, when he will eat that with some lassi 
at 9 a. m. (chah vela) and a heavy meal at noon of chapatti, dal and 
vegetables, with buttermilk to drink. This food is brought him by the 
women or children. If he is tired and hungry in the afternoon, he eats 
another small meal at 4 or 5 p. m, and a heavy meal by way of supper 
in his house after dark. 

The principal clothes are woven in the villages out of home-grown 
cotton. The dress of the ordinary peasant is entirely of coarse country 
cloth (ghati) undyed, and consists of a turban, a waistcloth (dhoti) and 
a chadar or cloth worn over the shoulders. These, with a pair of shoes 
made by the vijlage chamar, constitute the simple and inexpensive 
wardrobe of the greater part of the Jat population for the greater part 
of the year. A Sikh substitutes, or should do, the drawers (kach) for 
the dhoti. On the occasion of a wedding or other festive occasions 


USE OF REGIMENTAL OFFICERS. 


47 


somewhat better dress is borrowed from a neighbour, and some colour is 
shown in the pagri, the white cloth being tied over one coloured yellow 
(basanti) or some shade of red (kassumbhi, julabi, etc.) or green, or both 
are coloured. In the winter the Jat has a blanket of wool (loi) or a 
dohar or chautahi, a sheet of very thick cotton doubly wove. The waist 
cloth in the case of Hindus is gathered up between the legs, while 
Musalmans wear it loose. The winter blanket is worn thrown over the 
shoulders. Trowsers are seldom worn. The Sikh breeches are very 
much confined now-a-days to Nihangs, Kukas, etc. Money and valuables 
are carried tied up in a corner of the chadar, or in a long purse round 
the waist, an idiomatic Punjabi word for u rich ” is one who has a corner 
to his wrapper. Muhammadans prefer lungis of a purple or blue colour 
and loin cloths of a blue colour, a thick cotton wrapper called a khes, 
folded somewhat like a plaid, coloured and made of superior quality, if 
the wearer is well-to-do, is often worn, also short shirts of cloth called 
kurtas, which are discarded when working in the fields. The Sikhs also 
often wear paijamas, especially the better-off men, and a long outer coat 
(choga) over the anga or angarka, and has a turban of two pieces. 
safa on the top of a pagri. Turbans of all colours, especially yellow, red 
and dark blue, are now common. -Musalman women wear trowsers of 
striped stuff of dark blue or green, loose at the top and tight at the 
ancle. Hindu Jat women, when married, wear the same style of trowsers 
with a petticoat (ghagra) generally of red or madder brown, over the 
trowsers. Young girls wear only the trowsers and all the women wear 
a wrapper over their heads. Leather shoes are worn by all but the very 
poorest. The hair of the Hindu woman is worn in a knob on the top of 
the head and of the Musalman woman generally in plaits, hanging 
down. 

Jewellery,'of the Jat is roughly of three kinds, necklaces of gold Jewellery, 
and coral beads strung together called mahla ; bracelets of gold or of 
silver called kangan, and rings of silver or gold with roughly set stones 
called mundi. Sikhs do not, that is the stricter Sikhs, go in much for 
jewellery, it being considered somewhat effeminate, but Jats will often 
borrow bracelets if possible for a marriage, etc. Boys up to nine or ten 
years of age often wear some ornament round the neck and younger 
children on the hair on the top of the head. Charms are often worn 
suspended by a thread round the neck, or as armlets, but point to a 
Hindu tendency. 


Cooking pots. 


Birth. 


Marriage. 


■-48 HANDBOOK ON SIKHS FOR THE 

The cooking and other utensils of the Hindus are almost entire¬ 
ly made of brass, the only ones of earthenware being the water jar 
(ghara) and a cooking pot for vegetables (taori). The common dishes 
are a prat, a basin in which they knead the flour preparatory to mak¬ 
ing chapattis, a gadwa or lotah for water ; a larger vessel of the same 
shape called dolni, in which water and milk are kept for use; a larger 
vessel still, called batlohi, and gagar, larger still, made of either iron 
or brass, a thali or plate from which the food is eaten and a katora or 
shallow cup from which water or milk is drunk. These dishes are of 
bra«s. The chapatti is cooked on the common tavva or gridle of iron ; 
kaul is a small cup of brass ; karchi is the long brass spoon, some¬ 
times made of wood or copper : these, with a chimta or tongs for 
arranging the fire, and a sandasi, or instrument for lifting the lotah 
off the fire, make up the usual kitchen utensils of the Jat, and taken 
altogether they represent a good deal of money. 

There are general rejoicings at the birth of a son.’Small presents 
are brought which are the perquisite of the dhai or midwife, i.e., the 
wet nurse. Thirteen days after the birth, the pandha or officiating 
Brahmin, is called and gives a name to the child, if the son of a Sikh, 
by opening the Granth, for which he receives a fee of one rupee, and 
the parohit, or hereditary family Brahmin and certain others also 
receive fees. Brahmins, fakirs and the neighbours are fed, and gur- 
and pice distributed to the poor, considerable expense being incurred. 
The common khabal grass is an ordinary sign of congratulation, the 
father of the boy having some of it put into his pagri by his friends. 
If a girl is born there are no congratulations and no distribution of 
charity. 

The Sikh conforms to the Hindu in his marriage customs. Marri¬ 
age is a complicated process, having many stages, i.e., the mangni, or 
preliminary enquiries of eligibility ; the kurmai, or betrothal ;the viah, 
or marriage ceremony ; the muklawa, or taking the bride home, and 
sometimes even a second muklawa. Marriage is distinct from cohabi¬ 
tation, and the bride and bridegroom do not come together till a 
second ceremony called muklawa. Restrictions upon intermarriage 
are these :—A man may not marry a woman of the some patronymic 
(got) as his father, or mother, or who is descended from paternal 
ancestors within six degrees (foster kinship is as great a bar as blood 
relationship). A Jat must marry a Jat, etc. A Man Jatxnust not marry 


USE OF REGIMENTAL OFFICERS. 


49 


a Man Jat, hut a Jat of some other tribe. A man must not marry into 
his father’s tribe, or his mother’s, or father’s mother’s tribe, and some¬ 
times his mother’s mother’s. A man may not marry a woman of his 
own village, or of any village which marches with it, and should, as a 
rule, take a wife from some little distance, the distance off of the bride 
adding to the legitimacy of the marriage and to the Mat . A man will 
not give his daughter to a lower tribe, but will take a wife from a lower 
tribe. The pious Hindu believes that if his daughter grows up to 
puberty in his house unmarried, several generations of his descendants 
will most certainly be damned, and the feeling that it is a shameful 
thing for a daughter not to be married at the customary age prevails. 
Wi h a son, if he remain single, no social stigma attaches to the 
parents, and it is a point of honour that a father make early and 
suitable arrangements for his daughter’s marriage. Few native women 
remain unmarried, even if lame, deformed, etc. It is otherwise with the 
men, and it is difficult for a deformed man to get a wife. It is the 
universal custom for the parents *of girls to teceive at the time of 
betrothal considerable presents, proportioned to the rank in life of the 
parties. Betrothal takes place at a very early age, and the failure to 
fulfil such contracts at the appointed time is another fiequent cause of 
litigation. In foimer days it was considered very disgraceful to sell a 
daughter and a man would have been excluded from his caste for doing 
so : now there is not so much delicacy, and it js not uncommon for a 
man to pay a sum of money in public before witnesses for a girl, taking 
a bond in return until the marriage comes off, and a family now-a-days 
will not give a daughter in marriage to another without either money 
or an exchange by which they get a daughter in marriage to a son 
of theirs. The Jats mostly take money and the price of a girl is now 
very high, so that many men have to remain single. The parents of 
a girl generally make enquiries beforehand and fix upon some family 
with whom they should like an alliance, and in which is a suitable 
boy. The nai, or the Brahmin parohit of the family, is sent as lagi, or 
go-between, to the house selected and makes the proposal. If it is 
accepted, he returns in a few days with money and sugar which 
he has received from the family of the girl. The father of the 
boy calls the neighbours and the lagi is seated on a high place with 
the others all round him by way of doing him honour. The parohit, or 
the pandha of the family, makes the boy say some prayers and then the 
lagi puts a mark on the brow of the boy (ulak) and gives him the 

7 


Mangni 


50 


HANDBOOK ON SIKHS FOR THE 


Kurmai, Nata. 


Lagan, 




money and sugar into his. lap. This completes the betrothal, which 
cannot now be broken off. Betrothals take place now-a-days when the 
girl is ten or twelve years old, or even older, for the longer she is kept 
the higher price she will fetch. Boys are kept till eighteen or twenty, 
because their parents cannot collect enough money to pay for a girl. 
There are two kinds of betrothal: (i) where money is taken by 
the girl’s people : this is the common one with Jats, and (2) where it is 
not. This form is called pun, and is the only really pure form. If the 
betrothal is pun, the girl is married any time after the betrothal, other¬ 
wise when the money agreed on has been paid, the pandhas of both 
parties are consulted and a date fixed. Betrothals and marriages are 
used as opportunities for feasting and prodigal expense : the whole of 
the poor, maimed and leprous beggars of the country side collect and 
have to be fed. Friends not invited take offence. Priests and faqirs all 
claim their dues and until a man has collected a large sum of money, 
he does not wisely undertake a marriage for himself or any member of 
his family ; and among all classes the’expense of marrying off a daughter 
is equally excessive with regard to the means of the father, and is a fre¬ 
quent cause of ruin. The actual time for the marriage is generally 
settled by the convenience of the girl’s parents, when they have scraped 
together enough money for their share of the expenses, or when the 
girl is grown up, &c. They then ask the pandhas to fix the actual date, 
after consulting the horoscopes of the girl and the boy. When the date 
is fixed, a letter (sahi chithi, is sent to the boy’s parents to let them 
know, and it is considered a very great disgrace if they do not keep 
to the date, and often results in breaking off the betrothal and the 
girl being married to some one else, as once preparations for a 
marriage are commenced, such as buying the clothes, beating of drums, 
collecting ghi, gur, &c M it is liable to cause great loss if the date has to 
be altered, and the boy’s chance of marrying is perhaps gone for ever. 
In united communities a man’s friends often contribute towards the 
expenses of a marriage in his house, on the understanding that he 
shall in his turn contribute. Strict account is kept of these gifts. On 
the appointed date the bridegroom and his male relations or friends 
proceed in formal procession to the house of the bride to assist in the 
wedding ceremonies and bring back the newly married pair in triumph. 
This is a solemn function and is attended with very considerable ex¬ 
pense. This is called the janetf:>r barat. After the arrival of the bride¬ 
groom at the house of the bride, the following ceremony, called the 



USE OF REGIMENTAL OFFICERS. 


51 


phera, or circling of the fire, is gone through. A place is first marked 
off with four upright stakes joined with crosspieces of wood at the top 
and inside. This they cover with red cloth called bedi. Inside this 
the}’’ place two reed seats covered with a cloth for the bride and bride¬ 
groom. The pair are seated on the seats and the Brahmin (pandha) 
who celebrates the marriage marks off on the ground with flour what 
is called a chauk, a square divided into compartments, each represent¬ 
ing some deity,, and worship this in the name of the bride and bride¬ 
groom ; and recites from the Shastras a shlok or verse asserting on the 
part of the bride’s parents that they give up their daughter. Then 
taking the bride’s hand he puts it into the bridegroom's hand and makes 
him repeat a shlok giving his consent to the union. This is called hath 
lawa. A small fire is lit and kept up with ghi : the marriage mantar or 
charm is repeated, and the pair walk round the fire and chauk four 
times, such called phera, the women singing and the Brahmin repeating 
his mantars : this is called ainwan. The fire is supposed to be a witness 
of the ceremony, as fire is looked upon as a deity. The marriage is then 
complete and the bride and bridegroom then go to the home of the 
latter, but the marrriage is not then consummated : the bride spends a 
few days there and then goes back to her parents with whom she resides 
till she is finally made over to her husband at the muklawa, which is 
separated from the actual wedding by an interval of two, three, five, 
seven, nine or eleven years, the time being fixed by the girl’s parents. 
Even after the muklawa the bride often stays only a few weeks, after 
which she returns to her parents’ home for six months or a year. Daugh¬ 
ters are supposed to fetch from Rs. 100 to Rs. 500, but the market 
price varies. Some money is given on betrothal and generally a fur¬ 
ther sum when the marriage is consummated and the daughter handed 
over to her husband. Sometimes the father will get a piece of land 
for his daughter. To an ordinary cultivator in some parts a marriage 
often means an expenditure of from Rs. 500 to Rs. 1,000. Marriages 
are effected between members of the same class, i.e. } caste (zat). Most 
Jats will give and take each other’s daughters, the particular clan or got 
to which she belongs excepted. The Shastras lay great stress on the 
necessity to marry a girl before or immediately upon attaining puberty, 
after which it is a great disgrace for her to remain in her father’s 
house. Hence betrothal among Hindus and sometimes among the 
better class of Sikh, takes place often in the year of infancy, and mar¬ 
riage at eight to ten years of age. The more strictly purdah is observed 


52 


HANDBOOK ON SIKHS FOR THE 


Karewa, 


the less the supposed necessity for an early marriage, but among agri- , 
culturists, cohabitation often does not take place till the girl is twenty 
years old. Among Brahmins and Khatris if a man remain a bachelor till 
he is of full age, it becomes a difficult thing to get him a wife, because 
all the girls who might suit him are either betrothed or married. A 
man of thirty who has never been married, or a widower of mature 
age, has sometimes to pay among the upper classes of Hindus Rs. 1,500 
to Rs. 2,000 for a bride. Marriage expenses are sometimes reduced 
by the custom of tambol, when friends and relations bring money 
presents to the bride’s parents, to be repaid eventually in the same way. 
Among Chuhras this habit is so common that a marriage is almost 
a paying speculation. The favourite months for weddings are Jeth and 
Har, i.e ., May and June, when the spring harvest has been gathered in 
and there is not much work to be done. The months of Poh and Katak 
are unlucky. There exists among the Jats and lower castes (the Sudras 
in general) a feeling that a woman bought by marriage into the family 
remains the property of the family and on the death of the husband 
she is claimed almost as by right of inheritance by the surviving elder 
brother. This is called karewa, or widow marriage, i.e., karfhui, a 
woman who had been married. This custom is prohibited amongst 
Brahmins, Khatris, Aroras and Rajputs. But a woman can under no 
circumstances perform phera twice over, so a less formal ceremony 
called chadar dalna takes place. This custom the Sikhs adopted, owing 
to their rules for succession to property. Their accepted rule'was that, 
failing male heirs, the widow inherited the estate, but as a rule an 
estate which fell into the hands of a Sikh widow was apt to be ex¬ 
ploited by her lover. To avert this evil, the practice followed by the 
Jews in old times, of marriage with a brother of the deceased husband, 
was introduced. The widow was allowed generally a choice between 
the brothers, but with the elder lay the right if he chose to exercise it. 
As the origin of the practice was to secure the succession in the family, 
the offspring of these unions were considered as legitimate as those 
of the more formal vyah, and enjoyed the same right to inheritance, 
but as a matter of precedence and dignity they were not held in equal 
honour. It extended to other unions than those with the brother’s widow, 
but in these cases the chadar dalna wife and her issue were not held 
of much account and her place indeed was little above that of the ordi¬ 
nary concubine. The right of the widow to re-marry at her own choice, 
when she was not claimed by her late husband’s brother, was every- 


USE OF REGIMENTAL OFFICERS. 


53 


where admitted With regard to the Succession of sons there were two cus¬ 
toms, one known as chadarbund, confined to the Sikhs of the Manjha, and 
the other as bhaibund, practised by the Malwa Sikh. The first divided 
the property among the mothers in equal shares ; the second in equal 
shares among the sons. Brahmin and Khatri Sikhs do not practise 
karewa,but follow the Hindu custom. The Ceremony is as follows:— 

The neighbours, including the lambardars, are called as witnesses. The 
Brahmin then says a few mantars, making a chauk as in ihe proper 
marriage ceremony and ties the clothes of the parties together, the 
man then puts a sheet of extra large size over the woman’s head 
and she becomes his wife. 

By law and custom a Hindu may marry two wives. When a girl 
is married, her proper name is dropped and she is only called by the 
name of her family, or, if a mother, as the mother of so and so. There 
are many minor details in the betrothal and marriage ceremonies 
which I have omitted as unimportant and too numerous to mention. 

Sikhs follow the Hindu custom of dying upon the ground and 
of burning their dead, the dying person being lifted off the bed just 
before death and placed upon the ground. After death the body is 
wrapped in a shroud; then taken to the cemetery, t.e, place of cre¬ 
mation, and placed on a pyre of wood or dry dung, which is set alight 
to by the chief mourner (kikar wood is never used for the pyre). When 
the body is nearly burnt, the ceremony 6f kirpal keryan, or thrusting 
a bamboo into the brain, is gone through. After the burning it is 
imperative that all present should go and wash. Outcasts and children 
under 5 years old are buried, outcasts face downwards, to prevent 
the spirit escaping and haunting people. The son or nearest relative 
performs the mourning obsequies (in the case of Hindus is shaved) 
and maintains the patak, or period of purification, for 11 days in the 
case of Jats. After 17 days the mourning is over and the chief mourner 
gives a feast to his relations and Brahmins. The other relations go 
about their work after three days’mourning. Apparently the numerous 
intricate ceremonies the chief mourner has to perform are especially 
designed to prevent him from dwelling too much on his grief. The 
phul or ast, t.e., the partially consumed bones of the hands, &c., of the 
dead, are collected four days after cremation and sent to the Ganges 
as soon as possible, either in charge of a Brahmin, who receives a 
small fee in addition to his expenses, or are taken there by the nearest 




Death, 


54 


HANDBOOK ON SIKHS FOR THE 


Games. 


relative, the tirath parohit, or Brahmin on the spot, throwing the bones 
into the (ranges and taking 8 as. or I Rupee as a fee. Should the 
relative not take the bones himself, the tirath parohit notifies to him 
by letter the accomplishment of the deed. Jats keep the kanagat or 
saradh, and on the anniversary of the death, the chief mourner gives 
food to Brahmins. The people who benefit at a funeral, as at most other 
domestic occurrences, are the Brahmins and the barbers. Any Hindu 
or Sikh whose relative dies an unnatural death, i.e., on a bed, roof of a 
house, by snake bite, by accident, etc., in fact in any other than the 
orthodox way of being put on the ground, or if a woman, who has 
died within forty days of childbirth, must go to Pihewa, a place some 
twelve miles beyond Thanesar, in the Ambala district, to perform the 
obsequies which are performed by the Brahmins of the place, to whom 
presents are made. If not performed, the relative is supposed to be 
haunted by the spirit; if a man, called bhut, and if that of a woman, 
called churel. A person dying in the unorthodox manner is said to 
have died avghat, i e., not on the ground and is supposed to be male¬ 
volent. This latter business is therefore somewhat urgent, but the ordi¬ 
nary trip to the Ganges can be‘performed at any time. 

Punjabis are fond of all sports : they especially go in for the exer¬ 
cise of clubs of enormous weight ; the lifting and throwing of heavy 
blocks of wood ; wrestling ; the game of saunchi ; long jumping, and all 
kinds of horse play, such as tent-pegging, lime-cutting, etc. They 
are also found of coursing; hockey they know in their villages ; football 
and cricket they readily take to. The popular game of saunchi, peculiar 
to the Punjab, I will describe briefly in detail. It is often played at 
that regular Punjab institution the mela or fair. A ring is formed by 
the spectators, and the competitors, after stripping off everything but 
a scanty pair of short drawers, go through a preliminary performance 
of running round the ring, slapping their qhests, bounding into the 
air, etc. Then sides are chosen, or a competition between individuals 
takes place, two competitors being pitted against each other. One then 
proceeds to run backwards pursued by the other, whom he wards off 
by hitting on the bare chest with the open palms of both hands. If he 
succeeds in giving three fair hits, before the pursuer can stop his back¬ 
ward progress by holding, tripping up or stopping by a throw as in 
wrestling, he wins, and vice versa. They then change over doing the 
best of three. The game of sanktra, i.e., jumping up to and snatching 


USE OF REGIMENTAL OFFICERS. 


55 


Off a lime suspended by a string, in the mouth, is sometimes played. 
Boys play at flying kites, at ;kabadi, a kind of prisoners’ base, and 
•other games. 


It is considered unlucky to admire a child, or to comment upon 
its healthy appearance. Tree worship is common. The fig, pipal, bar 
(the banyan) and the jand being sacred. The Tirath, or holy pool, is 
greatly believed in. The monkey and the peacock are counted sacred. 
Village festivals are the ordinary Diwali, or feast of lamps. Four days 
before the greater Diwali (middle; .of October) is the Devathri, on 
which the gods awake from their four months’ sleep, during which four 
months one should not marry. The Hindu of the plains worships 
the saints of his Musalman neighbours. Hindu shrines are bhumia, or 
the God of the homestead, often called khera (a village); the Singhs, or 
snake gods ; sitala, or the small-pox goddess, also known as matu, ma- 
sani, basanti, maha mai, polamde, lamkaria and agwani. Ancestor 
worship, called pitr or ancestors, is common and their tiny shrines are 
seen all over the fields, often a larger one to the common ancestor of the 
clan. In the Punjab these larger shrines are called jathera, or ancestor. 
The i 5th of the month is sacred to the pitr, cattle and Brahmins doing 
no work on that day. The jathera, or ancestral mound in the centre of 
the province, is a most conspicuous object of worship among the pea¬ 
sants. It represents either the common ancestor of the village, or the 
common ancestor of the tribe or caste. One of the most celebrated of 
these is KalaMahar, the ancestor of the Sindhu Jats, supposed to have 
peculiar influence over cows, and to whom the first milk of every cow is 
offered. The place of the jathera is often taken by the theh, or mound, 
which marks the site of the original village of the tribe. These are large 
mounds of earth and.pottery. Other common saints are Baba Farid, 
surnamed Shankarganj,^r the fountain of sweets, and Guga Pir, also 
xfev^£yp called ^fcklSPir, the saint apparent, or Bagarwala, he of the Bagar. To 
the Hindu he is the greatest of the snake kings, and his chhari, or 
switch, consisting of a long bamboo surmounted by peacock feathers, 
a cocoanut, some fans, and a blue flag may be seen at certain times 
of the year as the jogis or the sweepers take it round. Boali Qalan- 
dar is another: other deities include Kala Bir, Nahar Singh and the 
Parian, or fairies. Their images are sometimes rudely stamped on silver 
plates and worn as charms suspended by a thread round the neck, 
or as armlets. Black is considered unlucky; a mantis is very auspi- 


Superstitions. 











56 


HANDBOOK ON SIKHS FOR THE 


cious; owls are unlucky. The koel is especially unlucky ; odd numbers 
are lucky, but three and thirteen are unlucky ; ghosts are believed in; 
a buffalo must not be bought on, a Tuesday, a cow or ox on a Wed¬ 
nesday ; a man must begin to sow a crop or harvest on a Wednesday 
and cut on a Tuesday, If a Hindu’s mare foals in the daytime it is 
unlucky; if a cow gives her first calf in Bhadon, or a buffalo in Magh, 
or a child is born in Katak, it is unlucky. Charms are commonly worn 
by children. The land is supposed to sleep on certain days and nei¬ 
ther ploughing nor sowing should be begun on one of these days. 
It is unlucky to plough at all in Jeth. The Ganges is very venerated ; 
the Ravi also locally r^he river Deg in Gujranwala is said to be going 
to replace the Ganges as the sacred river in 1898. Hindus, who 
object to drinking water out of a masak, do so because it implies the 
sacrifice of a life to provide the skin. 

Although the Sikh by no means follows or believes in all the 
above manners and customs, still he is at heart so much Hindu that a 
knowledge of them is no loss, 

The following brief extracts from the Sanskar Bagh, or Book 
of Observances of Baba Khem Singh Bedi, are here added to show 
the attempt made by modern Singhs to draw up rules for birth, mar¬ 
riage and death rites, based on the Adi Grant'n and Granth, which 
shall be suitable for Singhs and Sikhs (*.<?,, Keswalas who take the 
khande ka pahul and Sajhdharis who take the charan ka pahul) and 
shall do away with the use of Brahmins. It is really a modification 
of the Hindu customs, only with the Granth as scriptures instead of 
the Shastras and Puranas, and a Singh as priest instead of a Brahmin. 

I also add the way a Sikh woman takes the pahul, and the rahitnama 
for women, how a Singh is renamed, when necessary, and the neces¬ 
sity for taking the pahul a second time, when any of the Sikh obser¬ 
vances have been broken. 


Birth rites for a 
Singh’s child. 


When a Singh hears the news of the birth of a child to him, he 
should if possible wash himself entirely: if this is not feasible, wash 
both his hands, both his feet and his face (panje asnan, or washing of 
the five parts), and put on clean clothes : then read the Japji, if a boy is 
born (Bhajungi or Sikh toy child) read the Bhagat Govind ka janua 
putr ka sabad eleven times, then the Bhagoti sabad eleven times 
and repeat the names of the ten Gurus: then pray as followsO God, 
by thy will a man Sikh has been born : may he be a doer of good 
works, be healthy and skilled in aims, pious, maintaining the Khalsa 


USE OF REGIMENTAL OFFICERS. 


57 


religion ; in all things worthy of his ancestors, and continue the wor¬ 
ship of the Guru;” for a girl the following prayer—“O ! God, by thy 
will, a girl child has been born, may she be good, pious, free from all sikh child ’ s 

baptism, or 

wicked deeds, chaste, modest, sensible and charitable,’’ then wash the charan ka 
feet of the inatiji or stand on which the Granth is kept, catching the P ahu1, 
washing in an iron cup, mix into it some patasia, for a boy, and sugar 
for a girl, and give to the child for its first food—read certain verses— 
the child is now a Sikh, as he or she has taken the charan ka pahul 
and can now be embraced. 

Write in large characters on a piece of paper the first verse of the 
Japji and fix to the wall in front of the mother (with any weapons 
which may be at hand if the child is a boy,) and put over the child’s 
head on the wall the first line of a Sabad “Sir mastak rakhin pur 
bhram”—the mother’s duty being to gaze at these various verses. 

On the fifth day after birth wash the child, collect together two or 
three good Singhs, wash their toes, mix in the washing some patasia 
or sugar, each Singh in turn to read some of the Japji, after which 
some of the Charamat or washing is to be sprinkled over the forehead 
and mouth and hair of the child and his mother, the rest to be drunk 
by them. After which the Singhs are to be fed with parsad and 
dismissed with due respect. On the thirteenth day, as many Singhs 
as possible having been collected, the child is brought in dressed 
in good clothes and is named from the Granth in the same way as des- Naming the 
cribed further on in renaming a Singh, various sabads are then read, chlld - 
more charamat made as above and the same ceremony gone through. 

On the fortieth day repeat again. The Singh is warned not to 
feel any objection to the birth of a girl, but to take every care of her 
and be satisfied with the Guru’s will. 

I have introduced the above in detail to show the use still made 
of the charan ka pahul. 

The child cannobeat with his father until he has taken the khaode 
ka pahul, which should not be taken until the child is old enough to 
understand the keeping of the rahitnama, and not before li years of 
age, but should the father, for reasons of poverty, or other valid rea¬ 
son, desire the child to eat with him, the child may take the khandef 
ka pahul at an earlier age, the father being responsible that the boy 
keeps the observances properly* 


8 


HANDBOOK ON SIKHS FOR THE 


Marriage. 


Mangni. 

Kurmai. 


Viah. 


Death. 


Pahul for a 
woman. 


Rahtinama 
a woman 


58 


The rules for marriage are much the same as those already enumer¬ 
ated for the Hindu, except that the Granth takes the place of the Hindu 
scriptures and a bingh officiates for the Brahmin. The father or chief 
living relation of a girl has to look for a suitable boy, to be if possible 
five years older—this is the mangni. Then comes the engagement day, 
or kurmai; on a suitable day, as many Singhs as possible having been 
collected together, the sagan, or formal betrothal certificate, is drawn 
up, on this is written the caste, name, age and pedigree of the girl, 
who is now betrothed to such and such a boy; herejollows caste, 
name, age and pedigree of the boy, read out to the assembly and 
the Guru’s approval is asked, date and year is noted and names of 
any suitable witnesses noted, the paper is sprinkled with “ kesar ” 
and yellow powder, and then handed to the boy’s family with certain 
other articles, after which the usual feeding of the assembly follows. 

When the boy and girl are grown up and a suitable day has been 
fixed, the girl’s family writes the saha or intimation letter and sends 
to the boy’s family. The ceremonies are the same as those for Hindus» 
prayers from the Granth being substituted, the usual feasting follows. 

The only points of difference worth mentioning in the ceremonies 
of death and burial are, that the dead man’s kes having been carefully 
washed, his other four kakkes are taken off and four fresh ones put on 
and burnt with the body. The phul also after collection on the fourth 
day may be thrown, after the expiry of the thirteenth day, into any 
branch of the Ganges, or into the Ganges, or after being ground into 
powder thrown into the chaugird or promenade of the Duibar Sahib 
at Amritsar, or of any other Gurdwara, as may be convenient or pre¬ 
ferred, the Ganges not being counted absolutely essential to the future 
of the dead person, a complete set of clothes and four kakkes being 
presented to the Akal Bungah. The mourner, too, does not shave 
his head, as in the case of Hindus. 

The ceremony of pahul for a Sikh woman is much the same as that 
for a man, except that sugar is used instead of patasia, if a kbande, or 
two-edged dagger is used for stirring the amrit, the handle is used and 
not the blade, or if a sword, the back ; the oath taken is in this form, 
“Bol wah Guru Sat ndm,” instead of the longer one used by a man. 
for The woman’s rahits are to consider her husband as god and 
obey his orders, keep him cheerful, not to associate with other men, to 


USE OF REGIMENTAL OFFICERS. 


59 


pay respect to her father-in-law and mother-in-law, not to wear blue 
paijamas, not to join in the women’s mourning ceremony (of beating 
the breast and wailing), to give alms, not to worship Muhammad an 
or Hindu shrines, etc., to be modest and worship the one God. 

When a Sikh takes the pahul and becomes a Singh, should his 
name be unsuitable and he require to be given a new name, it is done 
as follows:—The Granth having been closed, the bhagoti is read, the 
Granth is then opened and whatever place it happens to open at, the 
first letter of the first verse at the bottom of the page is taken and 
whatever suitable name can be made is given if the letter is unsuitable, 
because no good name can be made from it, or because other relatives 
have the same name, the next letter is taken ; if more than one man 
requires renaming, the first letter is given to the right-hand man, the 
next to the next man and so on. 

If a Singh breaks any of the rahits, he should take the pahul 
again and is called tunkhai (one desiring forgiveness); his cup should be 
separate to that used by other candidates, the ceremony is the 
same, if he committed his fault knowingly, he must pay Rs. 5 
as a fine, at once, or by instalments according to his means : if 
the fault was committed unwittingly, he pays 5 takas (£ anna pieces) 
5 pysas and 5 annas. 

Those who take the pahul together are called Gurbhais. 

Outcasts (those who are not of the four castes of Brahmin, 
Chatri, Vaisya, and Sudra) must have a separate cup and eat apart 
from the four castes mentioned at the ceremony of taking the 

pahul. 

When a candidate appears to take the pahul, no Hindu signs, 
such as strings round the neck, etc., are to be allowed. 

In the book quoted above, the difference between Sajhdharis and 
Keswalas, or Sikhs and Singhs, is stated to be as follows Both are of 
the khalsa, but the Singh worships God with tun (body), mun (heart), 
and dhan (wealth), i. with tun, because he leaves his face untouched 
as God made it, wears no janeus, tikas (on forehead), dhoti, bodi, 
earrings ; does not clip the centre of the moustache as a Mahammadan 
does ; mun, in that he does not worship Devis and De6tas, but God 
only; and dhan, in that if he gives alms to ziarats, shrines, etc., it is 


Ceremony of 
renaming a 
Sikh. 


Taking pahul a 
second time. 


Gurbhais, 








6o 


HANDBOOK ON SIKHS FOR THE 


in the name of the wah Guru ; whilst the Sikh or Sajdhari, though of 
the khalsa, worships God with mun, and dhan, but not with tun, and 
is in so much wanting as compared with the Singh. 

The above, as being the opinions of one who may be considered 
the head, from a religious point of view, of the Singhs, and as having 
been compiled with other Sikh authorities, is worth noting. 








/ 




' 1 




1 















































































































MAP OF SIKH DISTRICTS. 

showing the distribution of the Jat Sikh tribes , 
with various other tribes and castes. 


K- 



Stdhu and Barar. 

Sundhu 

Git. 

Dhi lion 
Dhdtitoal. 

Chdhil 

( Man \ 14 J 
BhuUr 1 

l H ot. » 

Randhawo. 

Virk 

AuUkh. 

Sokal. 

Pannun,. 

V Bal. 

\ Sekhon. 

Sansi 

\' Garetodl. 


Other Sira C 

L<z&ana 

Kamboh. 

Satm 

MaJttam 

Othrk TriBEi 



■f / A> —- 4 4 

y & {' ^4, 

^ y ; ^ 

'■ y-rf_Z I,-., 

Sa Z^y' 2 L '^£AJV~ ?,rd 

■EX9Q£Zir# jj^ 7 





















USE OF REGIMENTAL OFFICERS. 


61 


CHAPTER V. 

District, caste, and tribes, with relation to their value for 
military purposes. 

I MUST preface this chapter by acknowledging to its incomplete¬ 
ness. Want of timeto acquire complete information concerning the 
muhins, or sub-divisions of the tribes, and of opportunity to travel 
over all the Sikh tracts and so to acquire a real knowledge of the 
characteristics of the inhabitants, (for one realises and appreciates 
by personal tours how characteristics such as hardiness, boldness, 
independence of spirit, etc., qualities useful for soldiering, appertain 
much more to districts than to tribes or even religions, and can 
hardly be brought home to one except by such personal experience,) 
compels me to leave this, which might have been a valuable chapter, 
not nearly so complete as I should have liked to have made it. 

Statements made in this chapter are based on the following 
ideas (i) That the value of Sikh recruits and the characteristics they 
are likely to show themselves possessed of, depends more upon the 
districts they come from than upon the tribe they belong to ; (2) that 
the reason why a recruit’s tribe is of some value in considering his 
worth, is that, though a man becomes a Sikh by initiation and is not 
born one, still his value as a military Sikh depends on what stock he 
came of, *. e. y is heredity ; (3) in judging the value of tribes, those are 
considered to be Sikh tribes which supplied converts to Sikhism in the 
time of Guru Govind Singh, who in fact formed the Singh people, and 
that those tribes who, though they now supply converts to Sikhism, 
did not do so then, cannot be considered (or it is inadvisable to con¬ 
sider) as true Sikh tubes. I rank district as being more important 
than tribe because, though a man belonging to a good Sikh tribe, but 
coming from a non-Sikh district, t.e., a district where Sikhs are very 
much in the minority as compared to other religions, may prove to be 
as good as a man belonging to the same or an equally good Sikh 
tribe and coming from a Sikh district, i.e, where Sikhs are in the ma¬ 
jority or at any rate are numerous, either because he is himself a re¬ 
cent emigrant from a Sikh district, or his ancestors had not long since 
emigrated, the descendants of the majority of Sikh emigrants are 
likely to deteriorate and possess inferior characteristics, both through 
the fathers marrying Hindu wives of the new district, and through the 


62 


HAND BOOK ON SIKHS FOR THE 


weakening influences of their surroundings. I was desirous in this 
chapter to give a complete and reliable list of the Sikh tribes with 
their sub-divisions or muhins, so that one could tell at once by his tribe 
whether a man belonged to a Sikh or other tribe, but some of the 
Sikh tribe have so many muhins, that the names of them all can no 
longer be remembered, at least as the result of diligent enquiries I 
have failed to get hold of them all : also, though one can get the names 
of many undoubted muhins, i.e ., what are undoubtedly the names of 
muhins and not of original tribes, it is impossible in many cases to 
discover what their parent tribe’s name is, it being forgotten, for ex¬ 
ample, the great Sandhu tribe has 84 muhins, but I have only been 
able to discover the names of 81 of them, so that in some cases a man 
may give the name of some comparatively small and unknown 
muhin as that of his tribe, being ignorant of the tribe that his muhin 
really belongs to ; hence though perhaps he really belongs to a good 
tribe, he may, as far as tribe goes, compare unfavorably with a man 
who can give the name of a better known tribe. At the same time it is 
well to note that in the Sikh districts, the Sikh tribes lie in great bands 
or in large patches, collections of villages of men of the same tribe 
being the rule in those districts, and men from those parts will invariably 
give the name of their tribe, whereas in non-Sikh or in poor Sikh dis¬ 
tricts, men of every tribe will sometimes be found in the same village, 
and the name of the tribe will often be forgotten, the nameof the muhin 
only being remembered, this pointing to the district being not origi¬ 
nally a Sikh one, but to the Sikh occupants being descendants of 
former emigrants, so that where, for example in the Amritsar district, 
you find the tribes in great stretches of the country, in the Jallandar 
district you find each village filled with names of tribes which one has 
possibly never heard of before, and which are really the names of 
muhins. Had I been able to complete my idea of giving a list of the 
Sikh tribes with all their muhins, most of the comparatively un¬ 
common names now found in any list of the Sikh tribes would arrange 
themselves into muhins of the true Sikh tribes, or of other tribes, as 
the case might be, and the result would have been a useful list; but 
the task of doing this seems from my experience to be no longer 
possible. I give the results of what I have succeeded in doing in this 
direction. I have endeavoured as far as possible to avoid in this 
chapter all statements which might appear to be mere matters of 
opinion, and heuce to be open to dispute. I have endeavoured to 


USE OF REGIMENTAL OFFICERS. 


63 

base any opinions given on the characteristics of the particular people 
as a class and not on individuals, for exceptions will of course always 
be met with. 

To consider the Punjab as a whole the home of the Singhs, might 
be roughly defined as follows As that part of the country enclosed by 
the irregular parallelogram formed by the N.-W. Railway enclosing 
the districts of Lahore, Amritsar, Ferozepore, Kapurthala, Jallandhar, 
Faridkot, Ludhiana, Nabha, and Patiala, with a small isolated circle 
north of this figure situated in Gujranwala, and might be likened to 
the figure of a native sitting with legs crossed and arms folded, the 
head being Gujranwala and the body facing east with the Manjha for 
the shoulders and the Malwa for body and legs. 

Immediately below the hills, Sikhism has obtained but little hold, 
and the Hindu element, strong in Hushyarpur, gradually gives way 
to the Musalman as we pass westwards through Gurdaspur, till 
it fades into comparative insignificance in Sialkot. But all the 
centre of the tract, the great Phulkian states of Patiala, Jind and 
Nabha, the states of Faridkot and Maler Kotla and districts of Ludhi¬ 
ana, Ferozepore, Lahore and Amritsar, and in a less degree of Jal¬ 
landhar, Kapurthala and Gujranwala, form the very centre and 
stronghold of the Panjab Sikhs. Even here, however, a very large 
proportion of the population is Musalman, a proportion constantly 
increasing from East to West, and it is the Hindu element alone 
which is displaced by the Sikh. Rajputs, Jats, Gujars and their 
allied tribes form the staple agricultural population, largely supple¬ 
mented by their attendant menials : immediately under the hills Jats 
are few and Rajputs and Ghirats numerous, while somewhat further 
south the proportion of Jat increases, and Gujars, Sainis, and Arains, 
and in Kapurthala, Kamboks, Mahtams, and Dogars become im¬ 
portant elements in the population. In the Lahore division, Farid¬ 
kot and the Phulkian states the mass of the population is Jat, though 
in Lahore, Ferozepore and Faridkot, Kambohs and Mahtams, and 
in Ferozepore, Dogars, hold large areas ; while in Patiala, Jind and 
Nabha there is a considerable admixture of Ahirs. The Changars 
and Sansis of Amritsar and the surrounding districts ; the Bawarias of 
the upper Satlej ; the Rawals of the Northern districts and Lahore ; 
and the Aheris of the Hissar Division, are curious outcast tribes, 
some probably aboriginal. The banya of Delhi gives way to the 


6 4 


HANDBOOK ON SIKHS FOR THE 


Manjha, 


Malwd. 


Khatri of the central, the Sud of the northern and the Arora of the 
Western Panjab. In the western plains of Gujrat are chiefly Gujars. 
A small group of Jats lies to the North of the Sikh Jats, all along 
the foot of the hills of Ambala and Gurdaspur. There is no definite 
line of demarcation between them and the Sikh Jats to the South, 
or the Jats of the western submontane to the West, and perhaps the 
only real distrinction is that, speakly broadly, the first are Hindus* 
the second Sikhs, and the third Musalmans, though of course 
followers of all three religions are to be found in almost every tribe. 

The Sikh people, mostly of Jat descent, are roughly divided into 
two great classes, named from the districts they inhabit, the M&njlia 
and the Malwa, and the origin and history of these are altogether 
different. 

The Mdnjha is the name of the southern portion of the Bari 
Bo&b (the word do&b signifying a tract of country between two 
rivers,—here the Beas and the Ravi) in the neighbourhood of the 
cities of Lahore and Amritsar. The M£lw£ is the country imme¬ 
diately to the south of the river Satlej, stretching towards Delhi 
and Bikanir, and the Sikhs who inhabit this district, being the ori¬ 
ginal settlers and not mere invaders or immigrants from the Manjha, 
are known as the M&lwa Sikhs. The acknowledged head of the 
Malwa Sikhs is the great Phulkian house, of which the Maharaja of 
Patiala is the chief representative, with the closely allied families 
of Nabha, Jind, Bhadour, Malod, Badrukan, Juindan, Dialpura, 
Landgharia, Rampur, and Kot Dhuna, with the more distantly 
connected houses of Faridkot and Kaithal. The ancestors of the 
Malwa Sikhs were simply Hindu peasants, mostly of Rajput ex¬ 
traction, who about the middle f the sixteenth century emigrated 
from the neighbourhood of Jaisalmer and settled as peaceful sub¬ 
jects of the Muhammadan rulers of Delhi. Their power gradually 
increased and they acquired large grants of land, founded villages 
and became wealthy and of some social importance. But about 
the beginning of the eighteenth century, the M&lwa chiefs aban¬ 
doned Hinduism for the new faith of Govind Singh. Then followed 
a time of anarchy, in which the great cis-Satlej chiefs arose, the 
smaller chiefs becoming their retainers. Later on the Malwa chiefs, 
tp save themselves from being conquered by Ranjit Singh, put 
themselves under the protection of the British Government. The 


USE OF REGIMENTAL OFFICERS; 


65 


most important chiefs alone were permitted to retain their power; 
the smaller ones were declared Jagi'rdars. The stages of the Mdlwd 
were several : first, they were cultivators of the land on which as immi¬ 
grants they had settled ; then, the owners of the same land ; then, the 
growth of chiefships ; lastly, the majority of them stripped of the 
power they had infamously abused. 

There is no gradual development such as this to be traced in the Manjha. 
history of the Sikh Chiefs of the Manjha. Scarcely more than a 
hundred years ago the majority of them were cultivators of the soil : 
with the last invasions of the Afghans, they rose to sudden power, 
and every man who had energy and courage gathered a band of 
fnarauders about him and plundered the country, seizing and holding 
whatever lands he could. Many of these Sikhs crossed the Satlej and 
ravaged the country up to Delhi, while some of them seized large 
races of land Cis-Satlej, which they continued to hold against all 
comers by the sword alone, a tenure altogether different from that 
of their Malwa neighbours. The ascendency of the Sikhs in the 
Punjab trans-Satlej was but brief : Ranjit Singh subdued them one 
by one. The name of Sikh in the days of the great Maharaja was a 
title of honour, opening to its possessor the door of military service. 

The back-bone of the Sikh people is the great Jat caste, divided 
| and sub-divided into numerous clans and tribes, who, descendants of 
Rajputs, emigrated to the Punjab from Central India. The Jats are 
thoroughly independent in character, and assert personal and indivi¬ 
dual freedom, as against communal or tribal control, more strongly 
than any other people. Although ready to fight on occasion, they 
are not of a cruel or vindictive disposition, and are most successful, 
patient and enduring cultivators. The virtues of the Jats are identical 
with those of the Sikhs, who have come out of this caste, and the 
new creed has added a more ardent military spirit, which is the prin¬ 
cipal tradition of the creed. Tne Sikh is a fighting man and his fine 
qualities are best shown in the army, which is his natural profession. 

Hardy, brave, and of intelligence ; too slow to understand when he is 
beaten ; obedient to discipline ; attached to his officers; and careless of 
caste prohibitions, he is unsurpassed as a soldier in the East, and 
takes the first place as a thoroughly reliable, useful soldier. The 
Sikh is always the same, ever genial, good tempered and uncomplain¬ 
ing ; as steady under fire as he is eager for a charge : he possesses a 

9 



66 


HANDBOOK ON SIKHS FOR THE 


keen knowledge of the value of money, and a love of saving : when 
well and sufficiently led he is the equal of any troops in the world, 
and superior to any with whom he is likely to come in contact. 


Ram Ral. 


The spread of the Sikh religion naturally follows more or less in 
Nanak, ‘ the footsteps of its Gurus. Nanak, the first Guru, was born in the 
| Sharakpur tahsil, of the Lahore district, at a place now called Nan- 
khana, and died at Dera Baba Nanak, in the Gurdaspur district. The 
Sharakpur tahsil mainly consists of Nanak Panthis, or what one might 
class as the peaceful Sikhs, in comparison with the Singhs, who are 
very scarce there. Nanak’s influence is less in Gurdaspur, which is 
too close to the sacred temple at Amritsar not to be affected by its 
changes of religions. This was founded by Guru Ram Das, the fourth 
Guru, and has ever since been the acknowledged the head-quarters of the 
Sikh religion; hence the Lahore and Amritsar districts are Sikh districts, 
the former Sikhs being now Singhs. Ram Rai. the rebellious son of 
Hat Rai, the seventh Guru, after breaking away from Sikhism, settled in 
Dehra Dun, where he started a sect of his own. teaching his disciples, 
who were called Ram Rai, not to bow the head before anyone but 
himself, and not to worship any god or goddess but himself. He was 
3 excommunicated by Govind Singh, and died in the Dun, the name 
I Dehra, a shrine, and Dun, a valley between two mountains, implying 
Govind Singh, the valley of the shrine. Govind Singh, the tenth Guru, had his 
home at first in Anandpur, in the Hushiarpur district, and Kesgarh, 

| where he initiated the ceremony of the pahul, is there ; but after his 
first fight he was driven from Anandpur, and his two sons were cap¬ 
tured and buried alive at Sirhind, a place for ever after held as ac- 
cursed by all true Sikhs. Govind Singh fled to the deserts south of the 
Satiej and finally settled at Talvvandi, in Patiala territory, now known 
as Damdatna, (a breathing place, or place of rest from dam, a breath), 
now a great Sikh centre. Bhatinda, also, in the same state, is another 
of his Damdamas. He fought one of his numerous battles against the 
Muhammadans at Muktsar, in the Ferozepore district, where he pro-' 
mised all who fell, mukt, or exemption from transmigration, hence the 
name. He was finally murdered by a Pathan follower at a place called 
Naderh, in the Deccan, on the river Godavery, where he had travelled 
with some disciples. This place is now known by the Sikhs as Abchal- 
nagar, or city of departure, and has a celebrated shrine, where the 
original Granth Sahib is deposited, and various weapons supposed to 




USE OF REGIMENTAL OFFICERS. 6/ 

have belonged to the Guru. It is a very sacred place of pilgrimage 
for Sikhs and is annually visited by large numbers of them. 

The Sikhs of Hushiarpur, after the Guru’s defeat and departure, 
rapidly relapsed to Hinduism, but Patiala, Feiozeporc and Faridkot 
are all true Sikh districts. 

The military successor of Govind Singh was one of his disciples, 
called Banda, apparently not a Singh, a man of great energy and Banda, 
some military talent, who defeated the Muhammadan troops on more 
than one occasion and ravaged the country of the Bari Doab. He 
was captured in 1716 and put to death. 

During the successive Afghan invasions, the Sikhs gained greater 
confidence and power in fighting and formed themselves into confedera¬ 
cies, or misls, in which a number of robber chiefs agreed to follow and 
fight under the orders of one powerful leader. They seized and occupied 
Lahore and rebuilt Amritsar and the sacred tank of the temple, called 
the tank of the water of Immortality. The first stand of the khalsa against 
a regular army was in 1761 and they received so much confidence from 
their defeat, that the following year they conquered the then Muham¬ 
madan province of Sirhind and put on a secure basis the great chief- 
ships of the Cis-Satlej. In these fights the chiefs of the Cis-Satlej and 
the leaders of the Manjha Sikhs combined. At the time of the birth 
of Ranjit Singh, the Sikh misls were twelve, namely, the Ahluwalia, The Misls. 
the Bhangi, the Kanheya, the Ramgarhia, the Sukar Chakia, and the 
Nakkais north of the Satlej, and the Phulkian, the Singh puria, the Karora 
Singhhia, the Nishania, the Dulelwalia and the Shahids south of that 
river. The Phulkian were the native States of Patiala, Nabha, Jind, &c,; phulkian. 
the Ahluwalia were the State of Kapurthala. between the Satlej and Ahluwalia. 
Reas • the Bhangi were in the Amritsar district; the Kanheyas in the Bhangi. 
Amritsar and Gurdaspur districts ; the Ramgarhias were in Amritsar R amg arhia. 
and the neighbouring districts, they built the fort at Amritsar ; the Singh- S inghpuria. 
purias held portions of Ludhiana, Narpur and Jallandar and the north¬ 
west portion of the Ambala district; the Krora Singhias held land be- Krora Singhia. 
tween the Jumna and Makanda rivers ; the family now ruling in the 
State of Kalsia were the principal members of the misl. The Nishanias, Nishania. 
so called from the nishan or banner of the phalsa, were never of much 
consequence, they held land in the Ambala, Liddaran, Shdbabad, Amloh 
and other districts. The Sukarchakias, famous not from the amount of Sukarchakia. 



68 


HANDBOOK ON SIKHS FOR THE 


Dulelwala. 


N akkai. 


Shahid. 


their original possessions, but because Ranjit Singh came from that 
mis), had their headquarters in the Gujranwala district, they were 
descended from Jat Sansis from near Amritsar, one of whom seized 
several villages in Gujranwala in 1730. The Dulelwala held a great 
portion of the upper Jallandhar Doab and the northern portions of 
Ambala and Ludhiana, with some estates in Ferozepore. The Nakkais 
inhabited the Nakka country between the Ravi and Satlej in the south 
/ of the Lahore district, the word “ qakk a ” means border, edge, 
i Never a powerful confederacy, but the Jats of this part of the Punjab 
l are noto riously brave, and from the earliest time the district has been 
: inhabited by robber tribes. They acquired territory in Gogaira, Kasur, 
Chunian and Sharakpur. The Shahids were rather a religious than a 
military body, the founder was the mahant or head of the shrine at 
Talwandi (Govind Singh’s Damdama) and they got estates about Rania, 
Khari and Jaroli. 


The Khalsa. The Sikh army known as the Khalsa consisted for the mr st part of 

cavalry, the infantry was considered an inferior branch of the service, 
the only infantry enjoying any respect being the Akalis. The Sikh 
weapon was the sword. They possessed scarcely any artillery, and it 
was a branch of the service hated by every true Sikh. The Sikhs were 
always a hard drinking race. The Jat Sikh of to-day is still as impatient 
of education, as slow witted, as simple in his habits and ideas as when 
The Aimy of Ranjit Singh formed him into a semblance of a nation. With Ranjit 
Ranjit Singh ^ cava i r y ceased to be the most important arm and the infantry 

1 became the favourite service, well disciplined and steady, though slow 
l in manoeuvring. Their endurance was very great and a whole regiment 
| would march 30 miles a day for many days together; on foot the 
i Sikh is the bravest and steadiest of soldiers ; the artillery was mostly 
Muhammadan. The Maharaja’s army was recruited from the Manjha, 
| he ravaged and would have seized the Cis-Satlej provinces had not the 
■ British Government interfered. The Sikhs w r ere never fond of hill 

I 

I fighting. 

, 


The qualities and dispositions of Sikhs vary very much according 
Districts. to their districts. Therefore in choosing ground to recruit from this 
should be borne in mind, and stress be laid on the tehsils or sub-divi¬ 
sions of districts from which recruits be taken. I append here a list of 
tehsils with their districts and have endeavoured to roughly show their 


USE OF REGIMENTAL OFFICERS. 


69 


value as recruiting ground, taking into consideration both the quantity 
and quality of the Sikhs in them, this is of course very rough and 
merely approximate. 


District. 

I 

Tehsils. 

* * 1 

Value. 

Amritsar 

Amritsar 

Very good. 


Tarn Taran 

Do. 


Ajnala 

Fair. 

Lahore . . .. 

Lahore .. 

Very good. 


Kasur ., 

Do. 


Chunian 

Good. ’ * 


Sharakpur 

Bad. 

Ferozepore 

Ferozepore 

Very good. 

Moga 

Do. 


Zira 

Do. 


Muktsar 

Fair. 


Fazilka 

Bad. 

Ludhiana 

Ludhiana .. 

Good. 


Jagraon 

Very good. 


Samrala 

Fair. 

Patiala 

Patiala 

Good. 


Amargarh .. 

Very good. 


Phul 

Do. 


Sangrur 

Good. 


Punjour 

Fair. 


Anahadgarh 

Do. 

* 

Karaingarh 

Do. 

Nabha 

Nabha ,. 

Good. 

Taridkot 

Faridkot 

Very good. 

Jalandhar 

Jalandhar .. 

Fair. 

Nakodar .. 

Good. 


Phillour 

Fair. 


Nawa Shahr 

Do. 

Kapurthala .. 

Kapurthala 

Good. 

Gurdaspur 

Gurdaspur 

Bad. 

Batala 

Fair. 


Shakargarh 

Very bad. 


Pathankote 

Do. 

Malerkotla • • 

Malerkotla 

Good. 

Hushiarpur .. 

Hushiarpur 

Bad. 

Dasuya 

Very bad. 


Gharshankar .. 

Bad. 


Una .. 

Very bad. 

Gujranwala .. •• 

Gujranwala .. 

Hafizabad .. 

Good. 

Do. 


Wazirabad .. 

Fair. 

Ambala . • 

Ambala 

Poor. 

Rupar .. 

Bad. 

.. .» 

Kharar 

Do. 

■ 

Naraingarh 

Do. 


Pipli 

Very bad. 


Jagadhri .. .. 

Do. 

Jind •• .. 

Kalsia . . • • 

Jind 

Fair. 

Kalsia 

Bad. 


























Manjha. 


Doaba. 

Rechna Doab, 
Chaj Doab. 
Malwa, 


7© HANDBOOK ON SIKHS FOR THE 


District. . 

Tehsils. 

Value. 

Sialkot 

Sialkot 

Very bad. 


Raya 

Fair. 


Pasrur .. .. 

Do. 


Zafarwal .. 

Very bad. 


Daska 

Fair. 

Hissar 

Hissar .. .. 

Very bad. 


Har.si 

Do. 


Bhiwani .. 

Do. 


Sirsa 

Bad. 


Fatehabad., 

Do. • 

Gujrat .. 

Gujrat 

Very bad. 

Kharian .. .. 

Do. 

1 

Phalia 

Do. 

Karnal 

1 t 


Montgomery .. 

Shahpur 



Jhelum 

Rawulpindi 

1 # 

^.Tehsils unnecessary .. 

i 

All very bad. 

Rohtak 



Gurgaon 

Delhi 

j 

. . 

The Manjha proper consists of only the centre portion of the land 

between the Beas and Ravi, z’.£., the tehsils of Amritsar, Tarn Taran, 


Kasur and parts of Lahore and Chunian. (By the classification in¬ 
troduced soon after the Punjab was taken over, all the country 
north of the Satlej, or as it then was trans-Satlej, was considered to be 


Manjha and all south of the Satlej or Cis-Satlej was Malwa, this though 
simplifying matters is very misleading and incorrect.) 

The whole of the country between the Beas and Ravi is called the 
Bari Doab (Bari being made of the first letters of the two rivers which 
water the country there). ' 

The country between'the rivers Beas and Satlej, i\e.; Kapurthala, 
Jalandhar, and Hushyarpur is known as the Doaba, the lower part 
being the Jalandhar Doab. 

The country between the rivers Ravi and Chenab is called the 
Rechna Doab. 

That between the Chenab and Jhelam is the Chaj Doab. 

The Malwa is all the country south of the river Satlej and 
includes Ferozepore, Patiala, Ludhiana, Nabha, Jind, Malerkotla, 
&c. 



























USE OF REGIMENTAL OFFICERS. 


■71 • 

The various dialects of the Punjab are the Manjha, which is 
the standard type of the language, the Malwa, the Pahari, spoken 
by the hill people, the Pachhada spoken by the people west of the 
Ravi, and the Potvvari spoken by the Jhelum and Pindi people. 

The favourite recruiting ground of Maharaja Ranjit Singh was 
the Manjha proper. 

Roughly the characteristics of the Sikh people of the various Characteristics, 
tracts above-mentioned are as follows :— 

The men of the Manjha are, by nature, very hardy. Though of Mari j ha - 
the average of them is smaller physically than the average of the 
Malwa Sikhs, they are often met with of very powerful physique, 
they are very hard and full of work, inclined from their antecedents 
to habits of looting, cattle lifting, and rough play, they are not 
perhaps so quiet and amenable to discipline as Sikhs of other parts, 
they can carry great weights and are of a fearless and independent 
spirit. The Manjha recruit will show more coolness and freedom 
from nervousness when raw and before he has become accustomed 
to the British officer thau any other Sikh recruit, he ranks equally 
with the Malwa as the best in quality of the Sikhs for military 
purposes. The people of the Manjha will tell you that the water 
of the Manjha breeds courage. Though comparatively a small 
tract of country, the Manjha gives more men to the service than any 
other tract and parts are really military colonies. The people of the 
Manjha have a reputation in the Punjab for lawlessness and courage 
not confined to the Sikhs only. 

The Sikhs of the Gujranwala district resemble the Sikhs of the Of Gujranwaia. 
Manjha in characteristics, and are closely allied to them, but not being 
numerous they require careful recruiting. 

The Sikhs of the Malwa are the most numerous of any class, of Malwa, 
this tract being very extensive, they are big men, handsome and 
perhaps more typically Sikh in appearance than any other class, 
and a higher standard of size can undoubtedly be maintained for 
Malwa recruits, the supply being more than ample at present 
The Malwa Jat surpasses the Manjha in prudence and thrift and is 
a better cultivator. The Malwa Sikh is less orthodox and more 
inclined to Hinduism, the southern parts of Malwa show little of 
the Punjabi type and a good deal of the down country. 

The Sikhs of the Doaba are of a much softer type, they are too of Doaba. 
,-absorbed in cultivation, for the Doaba is exceedingly fertile, to have 


Of Bari Doab. 


Of Rechna 
Doab. 


Jat Sikh tribes. 


Sidhu. 


72 HANDBOOK ON SIKHS FOR THE 

leisure for much else. Their Sikhism is very diluted by Hinduism. 
The best of this class are to be found along the Beas and Satlej, that 
is, in the southern half of Kapurthala, and the tehsil of Nakodar, 
where they intermix with the Manjha and Malwa; the Doaba is 
malarious and spleen is common ; the constitution of the Doaba 
Sikh is not apparently so good as that of the Manjha and Malwa 
Sikh. In the northern parts of the Doaba, recruits should be very 
carefully selected, as the quality is very poor. 

Tire Sikhs of the Bari Doab, north of the Manjha proper, gradu¬ 
ally lose the characterstics of the Manjha as they get further north 
and in numbers>and quality diminish and are replaced by the Hindu. 
The tehsils of Ajnala and Batala, bordering on the Manjha, are the 
pick of this part. 

In the same way the Sikhs of the rest of the Rechna Doab vary 
in proportion to their distance from the Ravi and nearness to the hills 
and require very careful selection. The tehsils of Raya and Pasrur 
ranking the best. 

The whole of the sub-montane tract running through Ambala, 
Hushyarpur, Gurdaspur, Sialkot and Gujrat is very poor Sikh recruit¬ 
ing ground, both for quantity and quality. Ambala, though part of 
the Malwa, is too far east, and the type is variable, and though good 
Sikhs can be got, descendants of former jagirdars, they require very 
careful and discriminate selection. 

I will now give a list of the tribes of the Jats from whom sprang 
the Sikh, these are typical Jats of ,the Punjab, which include those 
great Sikh Jat tribes, who have made the race so renowned in recent 
history, occupying the central districts of Punjab, the Upper Satlej 
and great Sikh States of the eastern plains. The list is as com¬ 
plete as I have been able to make it, but, as I said before, is far from 
perfect. I have classed them as of two kinds. The true Sikh tribes 
and those who, though furnishing a certain number of Sikh converts 
to that religion, are for the most part of a different religion ; for 
easier reference I have repeated the list without the descriptions in 
the Appendix. 

(1). The Sidhu, this is the largest in numbers, the Sikhs of this 
tribe numbering well over 100.000, and perhaps the most blue-blooded 
of all the Sikh tribes. From it sprang the great Phulkian families of 
Patiala, Nabba and Jind and from its largest muhin or sub-section 
the Barar, frequently called the Sidhu-Barar, the family of Faridkot, 


USE OF REGIMENTAL OFFICERS. 


73 


this tribe Is chiefly to be found in the Malwa, its head-quarters lying 
in Ferozepore, Patiala, Faridkot and Nabba, but it is also to be met 
with in Lahore, Amritsar and the Doaba. In quality the Sidhu can¬ 
not be beaten. There are 24 muhins or sub-sections to this tribe, of 
which I give the names of 21 :— 


Achal 

Dar& Ke 

Mano Ke 

Amun Ke 

Hari Ke 

Pahlo Ke 

Aspal 

Jaid 

Rathaia 

Bandh&ti 

Khilria 

Ratia 

Barar 

Khokar Ke 

Sahu Ke 

Bhalin 

Maharaj Ke 

Sara 

Bhukan 

Mahramia 

Ugar Ke 


(2.) The Sandhu, or Sindhu, is the next largest in numbers, Sandhu. 
the Sikhs being 100,000 in numbers, this is essentially a M rt njha 
tribe and the most important one—the men are the pick of the 
Manjha. Its head-quarters are in the Manjha and three-quarters of 
the tribe are to be found in the Amritsar and Lahore districts. The 
great tract of country lying along the border between the two dis¬ 
tricts and right across the heart of .the Manjha being inhabited by 
this tribe. It possesses all the best qualities of the Manjha, it is also 
to be found scattered in small portions along the upper Satlej, and in 
Ambala, Sialkot, and Gujranwala. It has 84 muhins, of which I give 
the names of 79, viz.: — 


Achal 

Dhanjar 

Kalkh 

Mor 

Adese 

Dhart 

Kalse 

Motal 

Aje 

Dhone 

Kama 

Pade 

Ajit 

Dhonkd 

Kamb 

Parat 

’Arak 

Gane 

Kan 

Pathru 

Asal 

Ganral 

Khir 

Pato 

Aso 

Gaur 

Kolsi 

Pirlheay 

Aude 

Ghir 

Koru 

Rato 

Ausakh 

Ghdte 

Kote 

Saktih 

Awre 

Gole 

Lakhan 

Samsi 

Baga 

Gurnfi. 

Lode 

Satho 

Bakal 

Hare 

Lone 

Satra 

Baro 

Harsal 

Mahar 

Sech 

Bambe 

Jag 

Mane 

Sheikh 

Bhara 

Jara 

Manjar 

Tangh 

Bhone 

Jaran 

Mapal 

Tangra 

Bucho 

Jim 

Marate 

Thathi 

Danjal 

Julke 

Mara we 

Wahir 

Depal 

Kalch 

Matu 

Walaij 

Der 

Kale 

Mokal 



10 








HANDBOOK ON SIKHS FOR THE 


7 4 



The other four are by caste other than Jat, but who claim the 
Sandhu as their tribe. I give the name of one that I have got hold 
of, viz., Chih, by caste Kamboh. 


Gil. 


(3.) The Gil, not much less numerous than the Sandhu, and 
almost as important, they are to be found equally in the Manjha and 
Malwa, in Amritsar and Ferozepore, scattered portions also being 


S T ^^ 

(j r/£ found along the Beas and Satlej and west to Sialkot ; they are of 

\ _/ excellent quality ; there are said to be 12 muhins. I give the names 

of 3, viz .:—Sher Gil, Vairsi Gil, Wadan Gil. 


Dhillon. (4.) The Dhillon, some 50,000 are Sikhs. They are widely dis¬ 

tributed, but the majority are to be found in Amritsar and Gujr-m- 
wala ; it is said to have 70 muhins, of which 61 are of the Jat caste 
and 9 of other castes. I give 8, viz. : — 


B6j 

Bhoje 

Dhand 

Saj 

* 

Bambe 1 

Chob 

Matal 

Sanda 



but Chob is of Chuhra, or sweeper caste, who assert that they are 
Dhillon by tribe. 

Dhariwai ( 5 *) The Dhariwal, or Dhaniwdl, or DMliwal, about the same 

in numbers as the Dhillon, are chiefly Malwa, the majority living 
in the Ludhiana, Patiala and Ferozepore districts—along the Satlej— 
the family of Dholpur belongs to this tribe—muhins are—Mani 
Udai. 

Chahit. (6.) The Chahil, some 30,000 are Sikhs, are widely distributed ; 

the majority are Malwa living in Patiala and Ludhiana, but they 
are also found in Amritsar, Gurdaspur, Gujranwala, and Sialkot. 

Man. (7.) The Man, some 25,000 Sikhs, with the two tribes of 

Bhular and Her, call themselves Asl, or original Jats, and not de¬ 
scendants of Rajputs as the other Jats are, their home is the northern 
Malwa, but they are widely distributed and are found in every Sikh 
district. Many leading Sikh families belong to this tribe; it has a 
great reputation for producing brave and faithful men. 

Bhular - (8.) The Bhular, or Bhullar, some 20,000 Sikhs, their original 

home was the Malwa, but they too are widely distributed, being 


USE OF REGIMENTAL OFFICERS. 


75 


found on both sides of the Satlej between the Manjha and Malwa, 
in Kapnrthala, on the Beas and in all the Sikh districts. 

(9.) The Her, under io,oco Sikhs, mostly in the Doaba, in 
Jalandhar and Hushiarpur districts, but also scattered in other parts, 
named also Purewal. 

(10.) The Randhawa, some 25,000 are Sikhs, but the majority 
of the tribe are Hindus, and consider themselves Rajputs. The 
majority of the Sikhs are in Amritsar and Gurdaspur, they have a 
good reputation for courage, their name (Ran, war, and dhaurna, 
to run) implying eagerness for war. 

(li ) The Virk, under 20,000 Sikhs, chiefly in Gujranwala, but 
some also in Lahore, they are of good quality. Their chief muhins 
are Jair, Jopur, Vachra. 

(12.) The Aulakh, some 10,000 Sikhs, are chiefly found in the 
Manjha in Amritsar, but some are west of the Ravi. 

(13.) The Sohal, about one-third, or 10,000, of the tribe are 
Sikhs, found in Amritsar and the Doaba, but also scattered in other 
districts, four muhins, viz., Deo, Guru, Mahech, Mangat. 

(14.) The Pannun, under 10,oco, are chiefly in the Amritsar dis¬ 
trict, south of Tarn-Taran, where there are some 40 villages of this 
tribe. Muhin, Bhangu. 

(15.) The Bal, a small tribe, mostly in the Manjha and Doaba. 

(16.) The Sekhon, a small tribe in the Amritsar district, some 
in Lahore also, Muhin, Bath. 

(* 7 -) The Sansis. A small tribe near Amritsar, who have 
given several leading families to the Sikhs, including that of Maharaja 
Ranjit Singh, said to be allied to the gipsy tribe of Sansis and bear a 
somewhat doubtful character. 

(18.) The Garewal, some fifty villages in the Ludhiana district, 
are a good stamp of Sikh. 

The following tribes, though they undoubtedly furnished converts 
to Sikhism in the time of Guru Govind Singh and have among them 
Sikhs of good quality, have so few Sikhs compared to other religions 


Her. 

Randhawa. 


Virk. 

Aulakh. 

Sohal. 

Pannun 

Bal. 

Sekhon. 

Sansi. 

Garewdl. 

Non-Sikh 

tribes. 


76 


HANDBOOK ON SIKHS FOR THE 


Bains. 


Bajwa. 


Chima. 


Goraya. 


Hinjrji. 


Kahlon. 


in their, ranks, that they cannot well be described as Sikh tribes ; 
class them as Jat tribes, that have Sikhs in them. 

(r.) The Bains, really Rajputs, a few only are Sikhs, mostly in 
the Doaba, in Hushyarpur. 

(2.) The Bajwa, or Bajju, only a few are Sikhs, mostly in Sial- 
kot, some in the Manjha. 

(3.) The Chima, one of the largest Jat tribes In the Punjab, 
mostly Muhammadan, mostly in Sialkot and Gujranwala, very few 
are Sikhs. 

(4.) Goraya, chiefly Muhammadan, found in Gujranwala and 
Sialkot. A small proportion are Sikhs, Muhin Ghumman. 

(5.) The Hinjra, really Gujars by caste, are chiefly Muham¬ 
madan, mostly in Gujranwala, a small number are Sikhs. 


(6.) The Kahlon Jats, living in Gurdaspur and Sialkot, only a 
small proportion are Sikhs ; chiefly Hindus, Muhins. Achal, Bannah» 
Jodh. 

Varaich. 

X ( 7 -) The Varaich. A large Jat tribe, chiefly Muhammadans, in 

' v^^Gujrat and Gugranwala, a few are Sikhs. 

^ Other tribes, some of which are really Muhins, amongst whom 
aie to he found, are— 


~ffci ^ 


7 ^ 


Aujle 

Hundal 

Padal 

Bagri 

Ithwal or Uthwal 

Pawania 

Bhoperai 

Kang 

Phatal Saijha 

Bhutar 

Khaire 

Singh da 

Bhuttar 

Khose 

Raja 

Chine 

Kohar 

Ratoal 

Dhindsa 

Kular 

Sahi 

Gandhi 

Mahil 

Sumra 


Surah 
Tatle 
Upal 
Viring 
W adale 


Other suitable ^ those other castes who are also to be found among the Sikhs, 
Sikh castes, j add a brief notice, commencing with those whose qualities make 
them fit for soldiering. 


Khatri. (i.) The Khatris are chiefly traders, some few are cultivators, a 

very small proportion of this caste are Sikhs, some 12 per cent in all, 
the remainder being Hindus, The hereditary priests of the Sikhs 






USE OF REGIMENTAL OFFICERS. 


77 


were of this caste, the ten Gurus being Khatris, by caste of the Bedi 
and Sodhi tribes, hence Khatris of those two tribes are strict Sikhs, 
and make good Granthis for regiments ; they make good soldiers too, 
and many enlist in the native cavalry. Ranjit Singh had one or two 
able generals of this caste, and many able administrators. The best 
district perhaps to recruit them from for service is the Gujranwala. 

The chief clans are the Marhotra, or Mahra, the Khanne, the Kapur 
and the Seth Bedis have charge of the shrine at Dehra Baba Nanak 
in Gurdaspur. Sodhis of the shrine at Anandpur, and Gurdwara 
Khesgarh in Hushyarpur. 

There are Khatri Sikhs among the Pathans, notably in Tirah, 
they are also to be found in the Swat valley, and besides being valu¬ 
able to class Sikh regiments for their knowledge of Pushtu, they are 
very fair quality. 

(2.) The Labana, carriers by profession, but many of them have Labana. 
settled down to agriculture, one-third of them are Sikhs, they are 
men of good physique, hardy and enterprising and make good sol¬ 
diers. One Sikh regiment possesses 1 company of them, and the three 
Pioneer regiments enlist them, they are chiefly to be found west of 
the Ravi in Gujranwala, Sialkot and Gujrat, along the Deg stream, 
which flows through the Sharakpur tehsil of the Lahore district, are 
villages of them, who settled down to agriculture in the time of Ran¬ 
jit Singh. 

(3.) The Tarkhan, carpenters by profession, also called Ram- Tarkhan, 
garhias from the famous Ramgarhia misl started by a Tarkhan Sikh. 

Many of them have settled down to agriculture, half the Hindu Tark- 
h&ns of the Punjab have become Sikhs, *.<?., 20 per cent, of the whole> 
the rest being Muhammadans. They are quicker and more intelligent 
than the Jat and with less backbone, so that it is as well not to have 
too many of this caste, but a small number are well worth having as 
carpenters. They can rarely be persuaded to enlist on sepoy's pay, as 
an average carpenter can make Rs. 20 a month in his village. They 
are very equally distributed throughout the Sikh districts, and their 
characteristics will generally be those of the district. Every village 
has its carpenters, essential for the repair of ploughing instruments, 
wells, &c. Here and there are whole villages of Tarkhan agriculturists 
turned zammdars ; they have various tribes among them. 


;s 


HANDBOOK ON SIKHS FOR THE 


Kamboh. 


Kalal. 


Rdmdasia, 


Mazhbi. 


(4.) The Kamboh, is agriculturist by profession, but ranks 
below the Jar, however when asked his caste now-a-days a Kamboh 
will always say he is a Jat, just as a Jat when asked will 
answer that he is a zamindar, which he considers as conclusive, 
not considering it necessary to add that he is a Jat, as all true 
zamindars are Jats. The Kambohs are 25 per cent. Sikh, 25 per 
cent. Hindu and the remainder Muhammadan, the whole number of 
Sikh Kambohs is not 50,000 ; they are men of good physique, large 
and strong, and are well worth enlisting in small numbers, having 
many of the good qualities of the Jat; they are most numerous in 
Kapurthala, where a large tract is inhabited by them, and in the 
Manjha, their clans are— 


Dahut 

Jammun 

Jaura 


Jhande 

Jansan 

Mahrok 


Sande 

Thind 

Unmal 


(5.) The Kalal, by profession wine-sellers, but most of them 
now-a-days are agriculturists, often called Ahluwalias, from the 
famous misl of Ahluwalia, started by a man of this caste, and now 
the ruling family of Kapurthala, some 20 per cent, are Sikhs, 
40 per cent. Hindus, and 40 per cent. Muhammadans. They make 
good soldiers, but are not numerous, and are scattered through the 
Sikh districts ; those of Patiala, the Manjha and Kapurthala are 
probably the best quality, they are sometimes called Neb. 


(6.) The Ramddsia, or Sikh Chamiar, by profession leather 
workers, but now all weavers, of this very numerous caste, some 
jo per cent, are Sikhs, chiefly to be found in the Malvva and Doaba, 
where he is the field labourer ; in the Manjha the Chuhra replaces 
him ; being an outcast, he is not suitable to ordinary regiments, but 
in the Pioneer regiments, where he is enlisted, he has proved a good 
soldier. 


(7.) The Mazhbi, or Sikh Chuhra, by profession sweepers, some 
9 per cent, of this very large caste are Sikhs, but the majority cannot 
be called Mazhbis; the true Mazhbis, or descendants of the family of 
Chuhras, admitted to Sikhism by Guru Govind Singh, are not numer¬ 
ous, and it is more than doubtful whether he can supply the required 
number of recruits for the three Pioneer regiments, and recent Chuhra 
converts to Sikhism are frequently accepted and enlisted as Mazhbis, 



USE OF REGIMENTAL OFFICERS. 


79 


the value of the true Mazhbi as a soldier has been proved beyond 
question, he possesses sterling qualities and though small in build, is 
wonderfully hard and plucky, admitted as he was ^y Govind Singh to 
the Sikh religion, and specially honoured by the titles of Mazhbi, or 
select, and Rangreta, after the brave Rangars, he has all the splendid 
traditions of the khalsa to inspire him. True Mazhbis are all Sikhs, 
the home of the old Mazhbis was the Malwa, but small numbers are 
also in the Manjha, the majority, however, have or are emigrating to the 
new Governmeut settlement in Gujranwala, and in time their numbers 
are likely to greatly increase by prosperity and concentration. The 
home of the Hindu Chuhra is the Manjha, and as Chuhras are strictly 
speaking counted as of no religion, they have little compunction in 
changing their religion to suit their personal convenience ; he is of quite 
a different build to the Mazhbi and can be got of as fine physique as 
the Jat, for he is the field labourer ; though an outcast when at home 
he has proved himself to be a good soldier on service ; becoming a Sikh 
makes little social difference to the new convert, at any rate for some 
generations, for the true Mazhbi holds aloof from him ; he has been 
given by the Pioneer regiments who enlist him the misleading title of 
Malwai to distinguish him ; Malvvai is of course strictly speaking a geo¬ 
graphical distinction, signifying a man of any caste who belongs to 
the Malwa, and is unknown in this sense outside those regiments, 
perhaps it is a corruption of “ Malai,” “ admitted ” or “ included.” In 
the last ten years the Sikh Chuhras of the Ferozepore district have 
increased by recent converts to 9 times their former numbers, *>., f,om 
7,000 odd in 1881 to 64,000 odd in 1891, whereas in Patiala they 
decreased from 19,000 odd to 5,000 cdd in that period. I should add 
that the true Mazhbi has quite given up the profession of sweeper and 
taken to agriculture, the Sikh Chuhra has not. The tribe of the 
Chuhra usually coincides with that of the village he belongs to. 

I add here a list of the other castes possessing Sikhs, which, for 
various reasons, would not seem to be desirable as soldiers. 

(1.) The Brahmin, liable to intrigue ; though some have become 
cultivators. 

(2.) The Rajput originally refused Sikhism, and therefore has 
not the original traditions of the Sikhs to inspire him ; he is liable 
also to introduce the feeling of caste. There are many large and 


Brahmin. 

Rajput. 


8o 


HANDBOOK ON SIKHS FOR THE 


Arora. 

Gujar. 

Ahir. 

Saini. 

Jhlwar. 

Sunniar. 

Nai. 

Chhimba. 

Lohar. 

Kumhiar. 


important tribes among the Rajputs, both Hindu and Mahammadan, 
such as— 


Awan 

Bhatti 

Chauhan 


Chhadhar 

Kharral 

Khokar 


Manj 

Rahtor 

Tarar 


(3.) The Arora, Rora, or Kirar, petty trader and bunniah, quite 


unsuited in character. 


(4.) The Gujar, the herdsmen, so few are Sikhs that they are 
not advisable to enlist. 

(5.) The Ahir, also herdsmen, the same applies to them as to 
the Gujar. 

(6.) The Saini, market gardener, inferior in spirit and general 
qualities ; as he sometimes calls himself a Jat, I append a list of the 
tribes— 


Alagni 

Gaddi 

Badwal 

Hamarti 

Badyal 

Mangar 

Baigal 

Pawan 

Boli 

Salahri 


(7.) The Kahar, or Jhiwar, the waterman and dhooly bearer, 
frequently the local shikari, though possessing good men among them, 
they cannot be recommended as a caste. 

(8.) The Sunniar, the gold and silversmith, not advisable be¬ 
cause of his occupation and tendency to be a money-lender. 


(9.) The Nai, the village barber, quite unsuiled in character, 
and inclined to be an intriguer. 

(10.) The Chhimba, the dhobi, also called namabansi, unsuited 
in character, and from his trade considered of very low caste. 

(11.) The Lohar, the blacksmith, much looked down upon and 
unsuited in character. 


(12.) The Kumhiar, the potter, much looked down upon and 
of very poor quality. 

(13.) The Teli, very few are Sikhs, of low caste and bad quality. 


Teli. 





USE OF REGIMENTAL OFFICERS. 81 

(14.) The Mahtam, vagrants and hunters, are of a very low 
class, though included as Sudras and of somewhat doubtful charac¬ 
ters. 

(15.) The Julaha, weaver, Chamiar, leather worker, and Chuhra, 
sweeper, are outcasts, and therefore must be classed in regiments by 
themselves, enlisted as Ramdasias and Mazhbis. 

In conclusion, let it be noted that though I recommend judicious 
recruiting from certain other Sikh castes as well as the Jat, both 
because there is good material available and because it is liable to 
harm Sikhism, if military service is made the exclusive right of Jat 
Sikhs and of a few outcasts, still the Jat must ever be the main 
source for recruits, as he far and sway outnumbers the other castes, 
and possesses as a class qualities which no other caste can claim. 

I will now give a short description of each of the Sikh districts. 

The Amritsar district, in the Amritsar tehsil is the sacred golden 
temple and pool of immortality (Amrit meaning nectar and sar the 
head or fountain); this is the Mecca of the Sikh, in this district are 
more true Sikhs or Singhs than in any other, it is very thickly peopled, 
and furnishes more recruits to the native army than any other 
district, the tehsils of Amritsar and Tarn Taran being more like mili¬ 
tary colonies than anything else, every Sikh family giving its best 
youngsters to the service; this district was the home of the Apluwalia, 
Bhangi, Kanheya, and Ramgarhia misls ; Tarn Taran is perhaps the 
best tehsil and is not quite so over-recruited as the Amritsar tehsil. 
The people of Ajnala are somewhat softer in character ; the following 
are the Jat Sikh tribes most numerous in the district— 


Aulakh 

Dhillon 

Randhawa 

Sidhu 

Bal 

Gil 

Sandhu 


Chahil 

Pannun 

Sekhon 



The Jats of the district are mostly Sikhs, but Muhammadan re¬ 
presentatives of all the above tribes are to be found in the district ; the 
only Rajput tribe of any importance is the Bhatti, who are all 
Muhammadans, and they are chiefly to be found in the lowlands 
fringing the Ravi and Beas ; there are a few Sultanis in the district. 
There are 142 villages of Gils, 121 qfSandhu, 116 of Randhawa and 
140 of Dhillons ; in every village that is not purely Muhammadan* 
Sikhs of good quality are to be got, jexcept in the Ajnala tehsil, where 


Mahtam. 


The outcasts. 


Amritsar dis¬ 
trict. 


Amritsar and 
Tarn Taran 
tehsils. 


Ajnala tehsil. 





83 


HANDBOOK ON SIKHS TOR THE 


some Hindu and Munna or Nanakpanthi Sikh villages are to be met 
with; the Pannuns He in a cluster immediately south of the town of Tarn 
Taran, the Sandhus, south of them, in a broad band ; there is a very 
celebrated Sikh temple and tank at Tarn Taran. 

Lahore district. The Lahore district, the chief part of the true Manjha or Majha 
lies in this district, the home of the Sikh faith, the southern portion of 
the district is the Nakka: the Sandhus stretch in a band right across 
the district from East to West. The Sidhus are found only in the ex¬ 
treme south of the district. Arains (a caste of Muhammadan vege¬ 
table growers) hold land along the banks of both rivers, but especially 
in Sharakpur. The Bhulars occupy with the Sindhus the centre of 
the bar or jungle between Lahore and Kasur, while the Kharrals and 
Vitks are found in the trans-Ravi highlands in Sharakpur; of the no¬ 
madic, the principal are the Gujars and Ahirs, both Hindu tribes, 
possibly aboriginal. 

The principal Jat Sikh tribes are— 

Bhular [ Dhillon I Sandhu 

Dhaliwal j Gil j Sidhu 

The Dogars and Kharrals are Muhammadans. 

Lahore tehsil. The Lahore tehsil contains Jats, Rajputs, Khatris, Pathans, 

Gujars, Aroras, Kambohs, and Labanas, Jats of course predominating. 
In the zails of 


Badhana i 

Kana Kaeha 

Niaz Beg 

Bhasin I 

Khudpur 

Raewind 

Hallo ke j 

Mani h£Ia 

Sultan ke 

Jats prevail. In Muzang, 

Lahore and Mian Mir, Arains, as 

generally do round large towns. In Shahdarra, 

are Labanas. 

Kasur tehsil. In the Kasur tehsil, in 

I 

zails 

y 

Dasuwal | 

Patti | 

Rajajang 

Manihala 

Pula 

Sahjra 


Sandhu Jats prevail ; in Sitoke, Gil Jats j in Kasur, Jats, Pathans, 
and Kambohs ; in Vegal, Bhular Jats; in Jaura, Jats and Kambohs ; 
in Burj Kalan, Musalmans, also in Sultan Shahwala, 

Chunian tehsil. In the Chunian tehsil, in zails 


Bahrwal 

Bughiana 

| Chutala 

Kanganpur 

Bbamba 

Chorkot 

Gagga Sarai 

Killa Daoke 

Bhucho ke 

Chunian 

1 Jalloke 

Mokal 





USE OF REGIMENTAL OFFICERS. 83 

Sandhu Jats prevail ; in Khudian, Kambohs, though of course other 
castes are also to be found. 

In the Sharakpur tehsil, in zails 

Killa Satar Shah 1 Labanwala | Sharakpur 

Kot Pindi \ Murid ke J 

are Labanas, with some Jats and Rajputs; in Killa Satdr Shah are 
also Kalals ; in 

Khairpur 1 Maha Devi I Tapiala 

Mangtanwala 1 Rajpura I 

are Rajputs and some Jats. 

The best thanas in the district are those of Raewind, Amir Shah 
Khalra, Manawan, Kasur, Chunian, Kanganpur, Khudian, Kana 
Kacha, Valtoha, Patti, Sirhali, Sur Singh, Luliani, Pudhanah and 
Subraon. 

The Ferozepore district has five tehsils, Zira, Ferozepore, Moga, 
Muktsar, and Fazilka. There is also an outlying group of thirty-seven 
villages to the south of Moga, called Maharaj ilalca, and a smaller group 
of Chhirak and five other villages in the centre of Moga, which belong 
to the Kalsia State, i.e., are the property of the head of that State, 

The river side from about 6 miles below Ferozepore to the south¬ 
ern limit of the Muktsar tehsil forms the jagir of the Nawab of Mam- 
dot, a Pathan family who once owned Kasur, in the Manjha. The cul¬ 
tivators of the river side tract, called the Bet, are nearly all Muham¬ 
madans and of the upper plateau in Moga, known as the Rohi or 
firm land, nearly all Sikh Jats. In the Mudki plain Sikh Jats are in the 
majority, but there are many villages of Muhammadans. There are 
more Sultani Sikhs in this district than in any other, but the whole 
number is only 14,000, the Ludhiana district coming next with 
7,000. The Dhaliwals, to whose clan the Dholpur Raja belongs, have 
long been established at K&ngar, now in Patiala territory. The 
Gils spread over the west of the Moga tehsil. The Sidhus came 
up from Rajputana ; one sub-section, the Sidhu Barars, gained a foot¬ 
ing in the south of the Gil country : the Raja of Faridkot is of this 
branch. Another sub-section settled at Maharaj, from among whom 
arose the Phulkian Rajas ; Dogars and Rajput tribes are still promi¬ 
nent in the district. Originally graziers and cattle stealers, they are 
Muhammadans and call themselves converted Chauhdns. The 


Sharakpur 

tehsil. 


Ferozepore 

district. 


34 


HANDBOOK ON SIKHS FOR THE 


descendants of Day£l Singh are still jagirdars of the villages of Labina 
and Nidhanwala. In the Badheri ilaka the zemindars areDh&liw&l Jats. 
Chuhar Chakis held by the descendants of Sodhi Jowahir Singh. Kot 
Kapura, Muktsar, Mari and Mudki with Faridkot has Sidhu Barar 
Jats, who claim common descent with the Rajput Bhattis of Sirsa. At 
Mukhtsar, Guru Govind Singh was defeated in 1705: he caused the 
bodies of his followers to be burnt and declared that they had all 
obtained mukti or final emancipation of their souls, and that whoever 
thereafter should bathe at this spot on the anniversary of that day 
should also inherit the same blessed state. There is an annual fair on 
this account held in the middle of January, lasting three days. 
Maharaj Bhuchcho, Kot Bhai and Jhumba are inhabited by another 
branch of the Sidhu Jats. In this district are the chief of Malaud and 
Maharaj kian family, also the chief of Bhadaur. The ilaka Guru Har 
Sahai is held by Khatri Sodhis. The following Sikh Jat tribes are 
found in this district— 


Bhular 

Gil 

Sandhu 

Sidhu 

Dhaliwal (Udaiand 

Hari ke Sidhu 

Sher Gil (sub-section 

Vairsi Gil 

Mani sub-sections) 

(sub-section 

of Gil) 

( sub-section 

Dhillon 

of Sidhu) 
Ma 

Sidhu Berar (sub-sec 

of Gil) 


’ tion of Sidhu) 

Virk 


The Sidhus, who are most numerous, occupy the entire west and 
south of Moga, the Maharaj villages, the greater part of the south of 
Muktsar, and numerous villages in the sandy tracts of Ferozepore and 
Zira tehsils. The Sidhu Barars are a rough and turbulent lot, with a 
good deal of pride. The heir of every Phulkian monarchy makes a 
religious visit to Maharaj at least once in his life. The Maharaj peo¬ 
ple are greatly addicted to opium : without the aid of this drug they 
profess themselves unable to get in their harvest: they are also extra¬ 
vagant and fond of gambling. The Gils do not trace their origin to 
the Bhatti Rajput stock : all the other Jat tribes, except Bhular and 
Man, do. The Wadan Gils live about Chhirak, Ghal and Moga, The 
leading family of Wadan Gils is the Sirdar of Rania. The Sher Gils 
are mostly in the Manjha and south of Zira and Ferozepore tehsil. The 
Gils are on the whole the steadiest and most prosperous cultivators 
of the district, and possess the largest share of the good qualities by 
which the Malwai Jat is distinguished. They are quieter and more 
easily contented than the Sidhu Barar and less self-assertive. The 





USE OF REGIMENTAL OFFICERS. 


85 


Dh&liw&ls occupy the south-east angle of the Moga tehsil. The 
villages of the tJdai section are Badhni, Lopon, Lohdra, Rarisih, 
Salabatpura and Risoki of the Mani section. 


Bilaspur 1 Himmatpur 

Dholpur | Machhike 


Sedoke 


The Dhalivval villages have been under cultivation longer than the 
rest of the district and the population has begun to press. The hold¬ 
ings are small, and the people not so well off as the Bardrs and Gils. 
They are particularly peaceful and law-abiding; unfortunately the habit 
of opium eating is spreading. The 12 villages of Khosas, near the 
junction of the Moga, Zira and Ferozepore tehsils, are Tunwar Raj¬ 
puts. The Sandhus mostly come from the Manjha, the principal 
villages being— 


Bharana Man^wan 

Chabba Sirhali 


Waltoha 


There are some others in the south of Ferozepore. The Sodhi 
Khatris of Muktsar own several villages, they a^e of the family 
of Guru Har Sahai and trace succession from Guru Ram Das, the 
fourth Guru. 


In the Ferozepore tehsil, in the zails of 
Mudki 

Punjab Singh 

Sikh Jats prevail; in 

Bagge ke Pipai I Khai 

Ghulam Hussain Wala | Kirian Ilinewala | 

Muhammadans. 

In Mamdot and Tibbi Kalan, Muhammadans. In JhokTahil Singh Mamdo* State, 
and Wahagke, Sikh Jats. In the whole of the Moga tehsil, Sikh Jats Moga tehsil. 
prevail, In Zira, Sikh Jats and Muhammadan Rajputs and Arains. In Zira tehsil. 
Muktsar tehsil, in the zails of Guru Har Sahai and Sirwali Sodhi Muktsar tehsil 
Khatris in— 


Ratta Khere 
Sulhani 


tehsil. 


TVT ahvfl.l 


Bhagsar 

1 Ghanga Kalan I 

Jhamba 

Dodah 

| Gulabi wala [ 

Kanian wala 


ICot Bhaf 
Sadar wala 


Sikh Jats in Mohan Ke, Khaire Ke, Bagge Ke, and Panje Ke, 

Dogars, in IChobaya, Wattu Rajputs. In the Fazilka tehsil are chiefly Fazilka tehsil. 
Rajputs. 






Ludhiana 

district. 


86 HANDBOOK ON. SIKHS FOR THE 

The Ludhiana district has three tehsils, namely, Samrala to the 
east, Jagraon to the west, and Ludhiana in the middle. In this district 
are two kinds of Jats, the Jat of the Pawadh, or highly cultivated and 
irrigated eastern-tract (the Samrala tehsil) who is a slave to his land 
and his work, which has told on his physique and intellect, thrifty to 
niggardliness, he is not fond of service, and the Jat of the janga], z>,, 
the whole tract south-west, including part of the Jagraon tehsil, with 
Patiala and other territories. In this part instead of the constant 
drudgery necessary under the high system of agriculture existing in 
the other part, the cultivator has merely to sow his seed and do what 
he pleases till the harvest. The Jat of the jangal turns his hands to 
everything, between sowing and reaping, he carries his grain to 
Ludhiana to sell, he possesses mental and physical qualities much 
superior to the Pawddh Jat. The healthiest portion of the district is 
the jangal villages in the south-west corner of the district. In the up¬ 
lands the habits of the people are very temperate. In the lowlands 
the climate is bad. To the east, especially in Samrala, the multitude of 
Jats or tribes and sub-sections amongst thejats is very remarkable, even 
in each village two or three muhins of distinct origin are to be found. 
To the south and west, villages ofthe same tribe lie either in groups or 
within short distances. In the western villages of Jagraon the condi¬ 
tion of the Jat is more than one of mere comfort, the houses are 
superior, a great display of jewellery, etc., is evident. Cattle are of a 
high class, a common sign of wealth both here and elsewhere is some 
masonry work about the house, archway built of burnt bricks, etc., 
and havelis or mansions are springing up. The agricultural popula¬ 
tion of the eastern part of the uplands is strong in the Hindu and 
weak in the Sikh element. Sikhism has laid hold on those of the 
western parts and of the jangal. The Jat population of the Jagraon 
tehsil is entirely Sikh. The proportion of Sikhs is very small in Sam¬ 
rala. In the Ludhiana tehsil to the east of the Maler Kotla road most 
of the Jats are Hindus, while to the west and towards the jangal they 
are all Sikhs. The chief cause of the spread of the Sikh religion into the 
western parts is, that this tract was always beyond the power of the 
Muhammadan Emperors, while in villages round Sirhind it was easy 
to check it. The Jat of the east has little time for religion and the form 
is of a lower order and more involved in superstition. On the other 
hand the Jat of the west is independent in his religion, as in every¬ 
thing else, and Sikhism suits him. In the Bet and round the town of 


USE OF REGIMENTAL OFFICERS. 


8/ 


Ludhiana are Muhammadans. Sultanis make up the greater part of 
the Hindu Jat population. Sultani Sikhs are however few, only num¬ 
bering some 7,000. Sirhind, a few miles east of the Samrala border, 
used to be the head-quarters of the Mogul power, and it was there that 
the wife and two sons of Guru Govind Singh were murdered. 

The Sidhu and Gil Jats are settled in the western part of Jagraon, 
The Garewals hold 50 large villages near Ludhiana in a group. They 
are classed as Sahu, or superior, and would appear to have Rajput 
proclivities in them, as their women are secluded and do not take part 
in field work, their girls are sought in marriage by the best families 
of Sirdars and Rajas, they take freely to service. The Gils own 40 
villages, mostly in Jagraon, they rank next to the Garewals. The Sid- 
hus own a good many villages in Jagraon. The Dh&liwals own a good 
many villages about Pakhowal and Jagraon. The Dhillons came here 
from the Manjha. 

In the Sarcr&la tehsil, Hindu Jats and Rajputs predominate. 

In the Ludhiana tehsil in zails 


Samrala tehsil. 

Ludhiana 

tehsil. 


Bholapur 

- Gil 

Sahnewdl 

Dakha 

Katani Kaldn 

Shankar 

Dhurkot 

Latala 

Tajpur 

Ghungrdna 

Pakhowal 

Umedpur Sanet 

Sikh and Hindu Jats ; in 


Badowdl 

Lalton 

Raipur 

Garewals; in 



Baliahwdl 

Kasabad 

1 Mattewara 

Chaunta 

1 Ludhiana 

1 Nurpur 


are Muhammadans ; in Butari, are Kalals. 

In the Jagraon tehsil in the Bhundri zail are Muhammadans, in the Jagraon tehsil. 
rest, Sikh’ Jats predominate. 

The Patiala State is the largest of the Sikh States, and includes Patiala State, 
half the whole of the Malwa district. The description of the Jat of the 
jangal mentioned in the detail of the Ludhiana district, applies to most 
of the country in this State lying north of the line of rail which runs Tehsi i s 
through the State and all that part of the State is excellent recruiting Amargarh, 
ground, including the tehsils of Amargarh, Phul and Sangrur. As one sangrur. 




88 


HANDBOOK ON SIKHS FOR THE 


Nabha State. 


goes farther south in this district the quality of the people distinctly 
deteriorates. The following tribes are must numerous :— 


Bhular 

Dhaliwdl 

Gil 

Chahil 

Dhillon 

Man 


Sandhu 

Sidhu 


This State does not at present furnish nearly as many recruits to 
the army as it might. The States of Nabha, portions of Jhind and 
Maler Kotla, being situated in the state of Patiala, the same description 
applies equally to them. The following are the best parts of these 
States, namely, about :— 


Akhia 
Bhaini 
Bhaini Fulta 


Bhiki 

Feshapur 

Hudyaya 


Jodhpur 

Jogd 

Jowarki 


Some of the principal Sikh villages are— 


Babbanpur 

Banbhura 

Bhogowali 


Bhular 

Bhullowal 

Dhurah 


Kakanval 

Kakrdla 

Phulaheri 


Kaujla 

Langowal 

Pharwai 


Saron 

Sookaywal 


these are near Amargarh and Dhuri ; all the above are Patiala State. 
In Nabha are— 


Baburpur 

Butlan 

Dundrdla 

| Kunerai 

Badhbir 

Choti 

Mahali Harigarh 

Lohat Wddi 

Birdhuri 

Dayan 

Singhwala Kathu 

Mandir 

Brui Mahali 

Dagh 

Kuba 

Nohra 


Pharwai 

Rajgarh 

Tanaula 

Todarwal 

Upli 


In Maler Kotla, which is a Muhammadan State, the following 
are the chief Jat Sikh villages— 


Alipur (Khalsa) 
Badecha 
Bhogiwal 
Burj 


Chakkalan 
Chak Khurd 
Chupka 
Dalwan Ka¬ 
lan 


Dai wan Khurd 
Dhuler Kalan 
Dhuler Khurd 
Dhuni Ke 


H ussainpura 
Juaner 
Jitwal Kalan 
Jitwal Khurd 


Kanganwal 

Kup 

Maherna 

Manakw 


Manan 
Naihu Heri 
Pharwai 
Khurd 


Though the ruling family are Muhammadans, there are only 13 purely 
Muhammadan villages in the State, 16 having part Muhammadan, part 
Hindu and part Sikh inhabitants; 87 are inhabited by Jats, Sikhs and 
Sultanis. 


It is little use giving a list of the Sikh villages of Patiala and 
Nabha, as they are the rule and do not require careful selection. About 


















USE OF REGIMENTAL OFFICERS. 


Bhiki, Jowarki, Bhaini and Jodhpur are some houses of Mazhbi Sikhs, 
and the following villages possess Mazhbis— 

Bamala I Dal Singhwala I Gurtori 

Charanwal | Danikot | Ramdas Lahor 

The Faridkot State has a greater number of Sikhs in proportion Faridkot 
to its population than any other district, of excellent quality, its chief state - 
tribes being Sidhu Barar, Dhillon, Gil, and Sandhu; all parts of the State 
are equally good. 


The Jalandhar district has four tehsils, Jalandhar, Nawashahr, Jalandhar 
Phil lour and Nakodar, and the pargana of Phagwara, which belongs district ‘ 
to the Kapurthala State ; it is called the Jalandhar, or Bist Do&b, and is 
the most fertile portion of the Punjab plains; the strongest and most 
vigorous of the population are in the villages of Jandiala, Bundala, 

Bilga Barapind, and Rurkah in the Phillour tehsil; in Sarih, Shankar, 

Shahkot, Malsian and Mahatpur, in the Nakodar tehsil; at Phardla, 

Jasso Mazra, Surhala, in the Nawashahr tehsil, and at Chitti, Lallian and 
Durulli, in the Jalandhar tehsil. The above information has its value, 
as the district is unhealthy and malarious, which has its effect on the 
physique of the inhabitants. The district has a very dense rural 
population. The villages of 


Bandala 
Chakandian 
Dasanj Kalan 


Jandiala 
Koletah 
Rurka Kalan 


Samrial 

Bilga in Phillour and 
Pharsala in Nowashahr 


look upon themselves as high caste Jats. The Sikhs are most nume¬ 
rous in Phillour, Hindus in Jalandhar, and Nowashahr, and Muham¬ 
madans in Nakodar. The river land is occupied by Gujars and 
Dogars. The Nakodar tehsil is the only one in which the people are 
regular Punjabis, in the other tehsils they are more of the Hindustani. 
The contrast between the ordinary Jat and a Nakodar arain is striking, 
the latter in his Majla is exactly like a Bari Doab Muhammadan Jat. 
The principal tribes of this district are Hindu Jats, found everywhere ; 
Muhammadan Jats are chiefly found to the south-east of Rahon in the 
Bet; Sainis in Nawashahr, some Mahtams in Jalandhar, and Kambohs 
in Nakodar. 


In the Jalandhar tehsil, in zails— Jalandhar 

’ tehsil. 


Alawdlpur 

Chitti 

1 Durulty 

I Janeshar 

Chakrala 

| Duriyal 

| Jalandhar | 

| Kartapur 


12 



90 


HANDBOOK ON SIKHS FOR THE- 


Nawashahr 

tehsil. 


Nakodar 

tehsil. 


Phillour 

tehsil. 


Karyana Lidhran 

Laroya Missi 

are Jats, chiefly Hindus. In— 

Tajpur and Bharam, Rajputs and Khftmra Awans. 
In the Nawashahr tehsil, in zails : — 


Talkan 


Bangah 

Madho 

Padhyana 

Jadla 

Malikpur 

Pharala 

Jandiala 

Mukanandpur 

Rahon 

Karyan 

Musapur 

Raipur 


are Jats, majority Hindus. In— 

Jula Majra, Majhaur and Naura, Rajputs ; 


m- 


Sarih 

Shekhupur 


Hiyan, Gujars ; 

and in— 

Bakhsha, Dherian, Nanai Umbiya, and Bakhsha, Rains. 

In the Nakodar tehsil, in zails— 

Kang Kalan I Malsian 

Kang Khurd I Nakodar Bhagat Ram Nakodar Ghulam Ghaus Shakkot 
are Jats, chiefly Sikhs. In— 

Dumana Kambohs, Sikhs ; 

and in— 

Kili, Madahpur, Mahatpur, Rains. 

In the Phillour tehsil, in zails— 


Bilja 

Jandiala 

Nagar 

Birik 

Kala 

Nurmahal 

Bundala 

Kot Bidal Khan 

Rurkah 

Chhokran 

Kuleta 

Sang 

Dhesian 

Man 

Taiwan 

Girraya 

Moron 



are Jats. 

In Phillour, Rains; 
and in— 

Surhali, Rajputs, Jats and Brahmins. 


Kartarpur, the hereditary residence of the Sikh Guru, a place of 
considerable interest and sanctity, is in this district, near Jalandhar. 

In the Phagwara pargana of Kapurthala, lying to the east of 
Jalandhar, the following is a complete list of the Jat Sikh villages, 45 
in all:— 


Baru 

Bebana 

Cheru 

Dogah 

Bhakariana 

Bholarae 

Dhandoi 

Gandhiwan 

Bhano Ke 

Chacho Ke 

Dheda 

Hardaspur 

Bebali 

Chak Preman 

Dobeli 

Kanjarla 


Khai 

Khanghora 

Khera 

Lakhpur 













USE OF REGIMENTAL OFFICERS. 


gi 


Madhopur 

Mole 

Nihalgarh 

Rampur Sans&ra 

Mahat 

Nangal 

Nimana 

Ranipur 

Mahira 

Nangalnasir 

Phagvyara 

Rathol 

Man 

Naurangpur 

Phalah 

Rihan&r 

Manak 

Naurangshabad 

Pur\ya 

Sadarpur 


Sahani 
Saprur 
Sarai Jatan 
Thakor Ke 
Wahad 


A notable feature of the Sikh villages of this and all the tehsils of 
Jalandhar is the number of tribes and muhfns found in a single 
village. I will give two examples out of the above list of villages. 
The second on the list, Bhakairana, has the following tribes and 
muhfns represented in it, viz .:— 


Bains 

Barang 

Dhaliwal 

Dhillon 


Dohesi 

Khankhan 

Manak 

Pote 


Sandur 

Tamana 

Tung 


The fifth on the list, Bebana, has 


Dhaliwal 

Dhillon 

Gil 


Mandher 

Nijjar 


Sange 

Varaich 


The Kapurthala State, has a fair number of Sikhs in the southern 
half of it, the best tehsil is that of Dhilwan, which is on the Beas, 
where the railway passes through the State. The northern half pos¬ 
sesses chiefly Mahtams. The following are the tribes chiefly found :— 


Aujle 

Bal 

Bhuler 


Chahil 
Dfcaliwal 
Dh lion 


Sandhu 


This State is the home of the Kambohs, who are chiefly found 
south of Kapurthala city and in the Nizampur tehsil on the Beas 
and Satlej. They are mostly Sikhs, and of a good stamp. The follow¬ 
ing is a fairly complete list of Jat Sikh villages :— , 


Adhi 
Aujle 
Badial 
Bang Ke 
Bhanolangah 
Dhaliwal 
Doan Ke 
Jati Ke 
Julalpur 


Kanuwal 

Kasuchahil 

Kesarpur 

Khang Chelewala 

Khang Sidarwala 

Khartanwala 

Khaurwal 

Khose 

Kusrapur 


Kohar 

Kot Jani Khan 

Kot Kirakhan 

Kotla 

tiular 

Madhere 

Meda 

Moiiwala 

Nal 


Nathuchahil 

Padal 

Pade 

Piali 

Puni 

Raewal 

Rajapur 

Saiflabad 

Sandhu Jatan 


Kapurthal 

State 















92 


HANDBOOK ON SIKHS FOR THE 


Gurdaspur 

district. 


A 


Gurdaspur 

tehsil. 


Pathankot 

tehsil. 

Batala 

tehsil. 

Shakargarh 

tehsil. 


Sangola 
Sarai Jatandi 
Sarakpur 


Sidhuan 

Sindhur 

Sujanwala 


Talwandi 

Tapai 

Tashpur 


Wadale 


- In the village of Madhere are three houses of Mazhbis. The 
Sikhs of the State are of good quality. 

The Gurdaspur district comprises the sub-montane and upper plain 
portions of the Bdri Doab and embraces the eastern submontane of 
the Rechna Doab ; the district is broadly divided into three zones, the 
hills, the submontane tract, and the plains. The population are not 
Jat by race or Sikh by religion; the Sikhs were here either as 
Barons, or retainers. The Jats hold the whole of the upper or upland 
(bangar) portion of the Doab, the Muhammadans being more fre¬ 
quent in the upper portion nearer the hills, while in the tehsil of 
Batala, they are almost universally Sikhs ; a few form strong and 
united colonies, but the greater number are scattered here and there in 
detached communities ; almost the whole sub-montane portion of the 
district is in the hands of the Hindu Rajputs. The Brahmin caste 
holds 27 villages in the Bari Doab and 64 west of the Ravi; the 
Khatris, 17, Cis-Ravi, 1 Trans - Ravi; Kambohs and Sainis, 21 Cis- 
Ravi, 26 Trans-Ravi ; Kalals, 10 Cis-Ravi, 3 Trans-Ravi. 


The Randhawds are the only large tribe of Jats, it is of Rajput 
origin. In the Gurdaspur tehsil, in zails 


Aluna 
Diriwala 
Ghunian Khurd 
Gurdas Nangal 


Jhabtura 

Kahnuwan 

Kalanaur 

Kot Santokh Rai 


Panier 

Sohal 

Talabpur 


are Jat Sikhs. 


In Awdn Ke, Bianpur, and Chaunta, Rajputs. 

In Bhaini Mihan Khan, Jagatpur, Mirzapur and Bhero Chechi, 
Gujars. 


In the Pathankot tehsil, all are Rajputs. 

In the Batala tehsil, all are Jat Sikhs. 

In Shakargarh tehsil, in zails Ikulaspur and Karewal, are Sainis. 

In Chajwal, Gumtala, Maingri and Masrur, Gujars. 

In Bahen, Chaknihala, Chandwal, Daduchak, Driman, Jamwal 
Jurgal, Ramri and Sukhwal, Rajputs. 







USE OF REGIMENTAL OFFICERS. 


93 


In Bhatti and Kotla Afghana, Pathans, 

In Ada, Basankal, Gurala and Panjee Chohan, Hindu Jats. 

At Dehra Nanak, where Guru Nanak died, the majority of the 
inhabitants are Khatri Bedis. Sri Govindpur is a place of great 
sanctity amongst the Sikhs, it was founded by Guru Arjan and named 
after his son, Guru Har Govind. 

The Hushiarpur district, has four tehsils, Hushiarpur, Garhshankar, Hushiarpur 
Dausah, and Una, and a block of villages called taluka Bhunga, dlstrict * 
owned by the Raja of Kapurthala. Una and part of Dasuah are the 
hill portion of the district, the rest is plains, the district being nearly 
equally divided into hills and plains. The Kanheya and Ramgarhia 
misls held large tracts in the north. In the hills they talk Pahari and 
the man from the hilly part is easily detected by certain special 
words he uses and from his peculiar hill twang ; nearly the whole of 
the residents of the hills are Hindus. In the Una tehsil is a pre¬ 
ponderance of Hindus; in all the north portion in the hills and in the 
plains bordering Kangra the people are Hindus. In the northern 
part of the plains are either Jat Sikhs or Mahtam Hindus. A large 
portion of the Hindus and Sikhs worship the goddess Devi, called 
Shahtak, and the worship of saints, such as Sakhi Sarwar Sultan, is 
common. The majority of the Sikhs are in the Garh shankar tehsil, 
especially in thana Mahlpur, which is almost entirely composed of 
villages owned by Jat Sikhs, and these are the best class in the dis¬ 
trict ; in other parts also many of the Jats and Sainis are Sikhs ; 
in Una, most of the Sikhs are found in talul<a Jandbari. near 
Anandpur Makhowal, the first head-quarters of Guru Gobind Singh. 

The Sikhs acknowledge that their religious adherents in this 
district are yearly decreasing, and many of the Sikhs are loose in 
observance and practice compared with those of other parts, not 
following closely the traditions of Guru Gobind Singh, not keeping 
the five Kakkes, not even the Kes; the Sikh Jats of Mahlpur do not 
practice Karewa, or. widow marriage, showing a tendency to Rajput 
ideas. The principal Sikh shrines are Gurdwara Keshgarh, where 
Gobind Singh administered the first pahul to his disciples, and ori¬ 
ginated the Khalsa; Gurdwira Anandpur Sahib, the site of Gobind 
Singh’s former house, the shrine par excellence of the Nihang sect, 
these are the special places where young men are initiated into the 


94 


HANDBOOK ON SIKHS FOR THE 


Hushiarpur 

tehsil. 


Una tehsil. 


Garhshankar 

tensil. 


Sikh religion; there are many other Sikh shrines in the district. The 
principal Jat tribes by position and influence are the Bains of Mahlpur, 
the Sahotas of Garhdiwala and the Khangas of Budhipind, these 
three are called Akbari; the principal in numbers are the Bains, the 
Gil near Laksian, Man near Dhala, Sange near Magowdl and Pote near 
Barian. There are a few Khatri villages in taluka Jandbdri and a 
cluster in Dasuah near Haripur; there are a cluster of Mahtam villages 
north-west of Garhshankar ; and of Sainis near Tanda. 

In the Hushiarpur tehsil, in zails Gurmakh, Ishar Das, Shib 
Singh, Hira Singh, Manohar, are Jats. 

In Fateh Jang, Jhande Khan, Wariam Singh, Kishn Singh, 
Ghulam Gaus, Muhammad Baksh, Ilahi Baksh, are Rajputs and Jats. 

In Ghamanda Singh and Sultan Muhammad, Rajputs. 

* 

In Hukma Singh and Jalaludin Khan are miscellaneous. In Ali 
Baksh, Rajputs and Gugars. In Jowahir, Sainis. 

In the Una tehsil, in zails Gholu, Hati Singh, Jowahir Singh, 
Narain, Gobind Ram, Indar Pat. Jumal Singh, and Wariya, are Rajputs. 

In Faujdar Singh, Kanshi Ram, Jai Dial, Phina, are Rajputs and 
Brahmins. 

In Thakur Das and Tulsi Ram, Brahmins. 

In RaeUme Chand, are miscellaneous. 

In Rae Bidhi Chand, Rajputs and Gujars. 

In Ahmad Hussain, Jats and Gujars. 

In Rai Shib Chand, Jats and Rajputs. 

In Bhagwan Singh, Kanets and Gujars. 

In the Garhshankar tehsil, in zail Fattu are Mahtarns. 

In Achchar Singh, Hira, Nagina Singh, Atta Singh, Hira Singh, 
are Jats, chiefly Sikhs. 

In Ghulam Jilani, Rai Chajji Khan, Sardar Rajunda Singh, Imam 
Baksh, Rai Fateh Khan, Wazir Khan, Jowahir, Rai Puran Chand, are 
Rajputs and Jats. 

In Jangi and Rai Singh, are Rajputs. 


USE OF REGIMENTAL OFFICERS. 95 

In Faiz Baksh, Rajputs, jats. and Gujars. 

In Bholu, are Gujars. 

In the Dasuah tehsil, in zails Fateh Khan, Natha, Singh, Jai Karn, 
Rai Wazir Khan, are Rajputs. 

In Bhagu, Sher Khan, Fazl Ahmad, Sultan Muhammad Khan, are 
miscellaneous. 

Iri Kharak Singh, Rajputs and Khatris. 

In Ilm Kban, are Awans. 

In Ghulam Nabi, Awans and Rajputs. 

In Kalu, Jats and Dogars. 

In Sultandin and Faujdar, are Gujars. 

In Sherzaman Khan, Pathans. 

In Sultan Baksh and Abdulla Khan, Rajputs and Jats. 

In Narain Das, Jats. 

In Jaiwal Singh, Sainis. 

The Bedi Sahib Sujan Singh of Una and the Sodhi “ Tikka ” 
Sahib of Anandpur, are the two great Sikh priests of the district. 

The Gujranwala district, situated in the upper centre of the Rechna 
Doab, has three tehsils, Gujranwala (parganaS Gujranwala, Nokhar, 
K&moke and Naushahr), Wazirabad (Wazirabad, Ramnagar) and Ha- 
fizabad (Hafizabad Vanike, Pind Bhattian, Sukhneke and Shekhnpura). 
All the tribes of this district are settlers of comparatively recent date; a 
large proportion of the agricultural tribes are sub-divisions of tribes in 
Lahore, Sialkot, and Amritsar. The Gujaranwala district was among 
the first in which Sikh dominion was established ; it was the birth¬ 
place of Sardar Mahan Singh, the father of Ranjit Singh ; the Samadh 
(tomb) of the Sirdar is still to be seen here ; here too the Nalw& family 
lived, the celebrated Sirdar Hari Singh Nalwa, the terror of the Pesha¬ 
war district, was killed at Peshawar. At Akalgarh and Ramnagar are 
he houses of a clan of Khatris, from whom came Diwan Sawan Mull 
of Multan fame. Charrat Singh, Sakarchakia, the grandfather of Rah- 
jit Singh, seized Gujranwala in 1 765 and made it his head-quarters. 


Dasuah 

tehsil. 


Gujranwala 

district. 


Gujranwala 

tehsil. 


96 HANDBOOK ON SIKHS FOR THE 

Gujar Singh Bhangi at the same period made his head-quarters at 
Gujrat; Wazirabad fell to Gurbaksh Singh, Varaich and parts of par- 
ganas of Hafizabad, Shekhupura, and Naushahr were occupied by 
Sirdar Bhag Singh, Virk. Hindus and Sikhs are found in the south 
and east, Musalmans in the north and west. 

The Virks hold a broad strip along the south-eastern border of 
the district. Pindi Bhattian in the south-west is occupied by Bhatti 
Rajputs, above them come the Lodi Kes, Tarars, and Chattaks. 

The northern corner is held by the Chfmas, while the centre of 
the district is in the hands of the Sansis, Varaichs, Haujras, Dhoth- 
ars and other Jats. The Bhattis are genuine Rajputs. The Chfmas, 
who are chiefly Musalmans, hold 112 villages. The Aulakhs, who 
came from the Manjha, hold 9 villages. The Varaich, own 41 villages, 
west of Gujranwala, originally Suraj Bansi Rajputs. The Haujras are 
one of the aboriginal tribes, chiefly Musalman. The Man tribes hold 5 
villages. The Virks hold 132 villages and hold the whole of the Lahore 
border for 50 miles, (they are the largest tribe in the district and are 
of purely Rajput origin) there are many men of influence among the 
agriculture class in this tribe. The Khatris and Aroras are the bulk 
of the commercial classes and also hold considerable landed property. 

In Gujranwala tehsil, in zail Arup, are Chfma Jats. 

In Firozwala, Buttar Jats. 

In Gujranwala, Sansi Jats. 

In Miraliwala, Ghoraya Jats. 

In Mdn, Man Jats. 

In Butala Jhanda Singh, Gondlanwala, and Ladhawala, are 
Varaich Jats. 

In Nurpur, Chahil Jats. 

In Jhallan, Dhothar Jats. 

In Chubba Sindhuan, Sekhon Jats. 

In Batali Khan, Kamoke, Dhillonwali, Malike, Naushera, Kar- 
yal, Mangoke, are Virk Jats. 

In Eminabad, Khatris. 


TJSE OF REGIMENTAL OFFICERS. 


97 


In Gunnaber, Labanas. 

In the Wazirabad tehsil, in zails Chimia and Sohdra are Jats, Wazirabad 
’ J * Tehsil. 

with a mixture of Khatris and Arains. 


In— 

Abdul Fatehwali 
Ahmednagar 
Baddo Ke 

are Chima Jats. 

In Jaura are— 

Bagri 

China 


In— 

Pindari Kalan 
Ghayawal 
Kot Harr a 
Noiwala 

are Chatak Jats. 


Dhaunkal 

Dhilawar 

Ghakhar 


Kot Jafar 
Saroke 

Wauyan Wall 


Ghumnan 

Nat and Sian Jats 


Virpal 
Ramnagar 
Sallo Ke 


In the Hafizabad tehsil, in zail Vanike, are Tarar Jats, Sayads 
and Bhuns. 


Hafizabad 

Tehsil. 


In Rani Ke, are Chatak and Khari Jats. 

In Kanlo Tarar, are Tarar and Bawari Jats. 

In Jalalpur, are Bhatti, Gondal and Bhun Jats. 

In Pindi Bhattian, are Bhattis, Gondal and Lodike Jats. 

In Gujrana Nan, Kot Nikka and Sukheka, are Bhattis. 

In Kasise and Sakhi, are Lodi Ke Jats. 

In Kot Sarwar, are Lodi Ke Jats and Bhattis. 

In Hafizabad, are Khatris and Hinra Jats. 

In Laweri, are Awans, Bhuns, Dhothars and Khatris. 

In Kasso Ke, are Bhattis, Hanjras, Khatris and Virks. 

In Bhikhi, Chuhar Khana, Kaloke, Mananwala, Mirza, are Virks 
and Sayads. 

The new settlement of Mazhbis is in this district, in the Hafizabad 
tehsil, on the Lahore and Shahpur road. A branch railway from 
Wazirabad now runs there. 

A new tehsil, Khangah, has been quite recently made in this district, Kh^gah 
in addition to the three already enumerated, but I do not quite know 
its boundaries, so that it is not shown in the map. 

The Virks and Sandhus are the best Sikh Jats in this district; the 
following is a list of the chief villages inhabited by Sikh Virks :— 


13 





98 


HANDBOOK ON SIKHS FOR THE 


In the Gujranwala tehsil villages :— 

Naushera. 
Phamnia. 
Ratali. 
Santpur. 
Shekhopur. 


Babhar 

Chabbar 

Durgapur 

Jrainpur 

Kaloka 


Khara 

Karial 

Mangoke 

Mari 

Mirza 


Ambala 

District. 


In the new tehsil of Khanka villages.— 


Babali Kawalgan 
Bandho Ke 
Bath 
Bhagne 


Chuhar Khana 
Gujrana 
Ishar Ke 
Kaki 


Kharal Ke 
Kharian 
Kontianwali 
Sherokawalgan 


All the above are situated in the Kamoke, Khangah and Shekh- 
upur thanas. 


The Ambala district, has six tehsils, Ambala, Rupar, Kharar, 
Naraingarh, Pipli and Jagadhri; Rajputs are fairly numerous in all ; 
Jats are most numerous in Rupar, Pipli, Kharar, and Ambala; in Rupar 
and Naraingarh, Gujars are numerous ; in Kharar and Rupar, Sainis are 
very numerous. This district is too far east to be desirable, the cha¬ 
racteristics of the people being less of the Punjabi and more of the 
Hindustani type. The Sikhs here were originally Barons and their 
retainers and the descendants of the retainers are now small jagirdars. I 
append a list of the villages in which they are to be found ; these are 
known as the pattidar jagirdars, and are the only Sikhs worth enlisting. 
The following is a complete list of villages. 


Ambala Tehsil. 


Villages having 20 Sikh families and over in them :— 

Barwa 

Resharhari 

[ Shakabad. 

Nahaoni 

Rupe 


Palkni 

Saphira j 


Villages having between 10 and 20 Sikh families :—• 

Bhodyan 

Hunmazara 

Rawalan. 

Chaudyali 

Jharoli 

Sambhal Ka. 

Dhorala 

Mashare 

Tharwabajre. 

Villages having lesj 

3 than 10 Sikh families :— 

Ajaruwar 

Khanpur 

Pancha Khola, 

Akalgarh 

Kharmpur Bajre 

Patiala. 

Alipur 

Konkpur 

Raepur. 

Azmalpur 

Mahmudpur 

Sabapur. 

Chine 

Malikpur 

Saha. 

Dokhire 

Naloe 

Sunda, 

Keshar 

Palkni 












USE OF REGIMENTAL OFFICERS. 


99 


Villages having only one Sikh family each :—• 

Bajre Khurd i Charhatal I Tuarole 

Bhih j Lharsa 

Villages having 20 Sikh families and over in them : — 


Balachar 
Dharmkot 
Karkole 
Korah Khurd 
Marwa Kalan 


Palkni 

Pirowala 

Sarawen 

Sauhora 

Thaton 


Jagadhri 

Tehsil. 


Villages having between 10 and 20 Sikh families :— 


Basatiunwala 

Bawa 

Chule 

Dinamazara 

Gharoli 


Ismailpur 

Jodakjayan 

Macharoli 

Makaribpur 

Panjan 


Sukhra Raghyan 

Sukhni 

Tabar 


Villages having less than 10 Sikh families * 


Badi Masaghat 

Bajre Kalan 

Barkarpur 

Baknur 

Bildchur 

Chaknola 

Chaswala 

Dakhol 

Daryapur 

Dhanoli 

Dhar 

Dhun 

Haribal Sandha 
Haska Bahadur 
Jagadhole 
Jharoli Khurd 


Kalsani 

Khapura 

Kharah brahminan 
Khawah 
Kishnpura 
Khira brahminan 
Korai 

Kotar Khana 

Lakhore 

Malikpur 

Mandhere 

Maroli 

Meghowala 

Mulazim palasbaras 

Muradgar 

Musana Regran 


Nagal 

Pabne 

Parbhaoll 

Partipur 

Ramgarh 

Rohun 

Salihpur 

Sankhira 

Sanole 

Saroli 

Shahpur 

Shahpur Ghulam 
DeTravvan 

Sayadpur Barvvalion 

Talakor 

Tanzar 


Villages having only one Sikh family each :— 


Ambala 
Bharti 
But Gada 
Dhanori 
Jogimazara 


Kazibas 

Kokchur 

Mahal Musalmanan 
Mahal Thundwan 
Naloe 


Phoe 

Rue Chapar 
Saun 


Villages having 20 Sikh families and over in them :— 


Biha 

Burail 

Chula 

Korai 

Lakhnora 


Myanpur 

Nigah 

Naurangabad 

Phaloke 


Ratoke 

Santokhi 

Sarohire 

Singhpur 


Naraingarh 

Tehsil. 


I 










100 


HANDBOOK ON SIKHS FOR THE 


Villages having between 10 and 20 Sikh families 


Alipur 

Atari 

Badagada 

Baloege 

Chapal 

Degre 

Dhan 


Faroman 

Gadhira 

Gulbud Ranj 

Khanpura 

Khungyan 

Landran 

Majre 


Pakhopur 

Panjokhara 

Patun 

Sauhora 

Sikh Gade 

Surja 

Thatha 


Villages having less than 10 Sikh families :— 


Abdalapur 

Aujlan 

Badhere 

Baghwala 

Bar&un 

Bashimazara 

Bewepur 

Bbano Kbire 

Bhun Mazara 

Birkbare 

Chandyalwala 

Chumazara 

Darwa 

Derae 

Dhanori 

Dhorali 

Fatehguda 


Fazalpur 

Garalgan 

Ghor 

Golpura 

Harlalpur 

Haryul 

Hote 

Janyal 

Kajala 

Kalhar Sarai 

Kandala 

Kanpur 

Kelon 

Konkpur 

Landyali 

Mabaran 

Mailbajre 


Mamedar 

Mirzapur 

Nadyali 

Nahirmazara 

Najun 

Pan chore 

Raepur 

Raepur Chula 

Ruparli Dholi 

Rurka 

Sabga 

Shahabad 

Shahabpura 

Shawepur 

Sithala 

Tabar 


Pipli Tehsil. 


Villages having only one Sikh family each :—■ 


Bandoke 
Budapur 
Daha Keloril 
Dhorala 
Hargana 


Kali mazara 

Kharkole 

Mande 

Myanpur 

Nigah 


Pandore 

Rahon 

Tajikpur 


Villages having 20 Sikh families and over in them 

Haroli Pharoli 

Mohra Shahabad 

Villages having between 10 and 20 Sikh families :—• 


Awn Mazara 1 Chandere 

Bhokar Mazara | Harwa 

Villages having less than 10 Sikh families:— 


Asar Sarai 

Barnala 

Chota Kaserla 

Dan ora 

Hagori 

Jowarse 

Kesarla 

Kosara Kahn Singh 


Ledah 

Magori 

Malikpur 

Masana 

Mardun 

Nurhad 

Panjo Khara 

Phaloke 


Raomazara 

Raebajra 

Rajarpur 

Sau 

Yekpala 

Yarah 










USE OF REGIMENTAL OFFICERS. 


IOI 


Villages having 

Besantpur 

Bhadori' 

Bhokurbajra 

Charhatal 


Villages having 
Lakhipur, Sundarwan. 


one Sikh family each 

Dadh 

Golpura 

Gupga 

Khartoli 


20 Sikh families and 


Korai. 

Nagah. 

Ravvah. 

Tundia. 


over in them — Barkah, 


Villages having between io and 20 Sikh families :— 


Bawagada I Gagun I Rurke. 

Dafarpur | Moregari [ 


Rupar Tehs il. 


Villages having less than 10 Sikh families :— 


Khorsanpur 

Kinavvaran 

Lawarbajra 


Lohri 

Madobajra 
Ramgarh lohri 


Rangelpur 

Rupar 

Todapur 


Villages having only one Sikh family each :— 

Belpur j Malikpur 

Chatamala I Todarmazara 


Villages having 20 Sikhs families and over in them—Ghor, Tewar. Kharar Tehsil. 
Villages having between to and 20 Sikhs families :— 


Badaliw 

Biryanala 

Lakhnur 

Morthala 


Nangal 

Balhapur 

Sahabad 

Sohali 


Villages having only one Sikh family each—Ajarana Kalan. 


The above villages are contained in zails 


Abdalapur 

Baknur 

Balachor 

Buda Singh 

Chaknole 

Darwa 

Dharm Kot 

Ghorman 

Hari Singh 

Haroli 


Hemat Singh 

Karkole 

Khanpura 

Khushal Singh 

Killa Kacha 

Kishnpura 

Kosara Kahn Singh 

Madkian 

Mohan Singh 

Palgoran 


Pirowala 
Rae Singh 
Sahib Singh 
Shavvepur 
Thaton 
Warm Singh 


The State of Kalsia, situated in the Jagadhri tehsil of Ambala, in Kalaia State, 
all particulars resembles that tehsil, and the same remarks apply to it. 









102 


■HANDBOOK ON SIKHS FOR THE 


Sialkot The Sialkot district, has five tehsils, Sialkot, Raya, Pasrur, Za- 

Distnct. f arvv ^i ( anc j J)aska. Rajputs are most numerous in Zafarwal, and 
Sialkot. There are few Sikhs in any of the tehsils of this district, most 
are-in Raya and Daska, but they are chiefly Nanakpanthis. This 
district was wrested from the Pathans by two of the Manjha Sikh 
leaders of the Bhangi misl, and given to their retainers. Ber Baba 
Nanak, close to Sialkot, and Kotli Fakir Chand, established by Guru 
Nanak, the latter place on the road from Pasrur to Wazirabad, are 
the strongholds of the Sikh faith in this district; Ber Baba Nanak 
contains the Samadh of Mathra Singh, Shahid ; Kotli Fakir Chand is 
the centre of a cluster of Sikh villages, but as said before Nanak- 
panthi Sikhs prevail. There is a large Sandhu tract, with Vadalah as 
its centre, of some 50 villages, some of them Hindus and some Mu¬ 
hammadans ; the upper valley of the Deg is held by Bajwas, Kahlons 
and Deos. There are— 

179 villages of Bajwas, some Hindus and some Muhammadans. 

103 villages of Ghumans. 

45 villages of Kahlons. 

34 villages of Gorayas. 

17 villages of Deos. 

21 villages of Sahri. 

Hissar District. This is one of the most crowded of the Punjab districts. The 
Hissar district, has tehsils Hissar, Hansi, Sirsa, Fatehabad and 
Bhiwani; the only two tehsils possessing Sikhs are Sirsa and Fateh¬ 
abad, but they are few and not of desirable quality. In Sirsa, 
Mahtams and Aroras are fairly numerous. This district is too 
far south to be desirable. 

Gujrat District, The Gujrat district, has tehsils Gujrat, Kharian, and Ph&Iia ; 

Sikhs being equally scarce in each; Khatris and Labanas are 
numerous. 


Montgomery 

District. 


Gugera Tehsil. 


The Montgomery district, between the Ravi aud Satlej, south of 
the “ Nakka ” country ; the district was seized by the Nakkai misl ; 
from the earliest time this district has been inhabited by robber tribes ; 
the Sikhs of the district are chiefly commercial; the Sikh jats are 
mostly Sidhus; Mahtams own 19 villages; Bedi Baba Khem Singh, 
the lineal decendant and representative of Guru Nanak, has large 
estates in this district. In the Akbar, and Chuchak zails of the Gugera 


DISTRICTS 


TAHSILS— 


GUJRANWALA GUJRANWALA 

WAZIRABAD 
HAFIZABAD 

( KHANGAH * 

V NEW ' 


SIALKOT SIALKOT 

DASKA 
ZAFARWAL 
PASRUR 
RAYA 


\ 


y RECHNA 
' DOAB 


GURDASPUR 


LAHORE 


AMRITSAR 


GURDASPUR 

SHAKARGARH (RECHNA DOAB) 

PATHANKOT 

BATALA 


LAHORE 

KASUR 

CHUNIAN 

SHARAKPUR 

AMRITSAR 
TARN TARAN 
AJNALA 


1 MANJHA 
j PROPER 

(RECHNA DOAB) 


„ BARI 
DOAB 


MANJHA 

PROPER 


i 


TRANSSUTLEJ 

OR 

MANJHA 


KAPURTHALA 

KAPURTHALA 

HUSHIARPUR 

HUSHIARPUR 

DASUYA 

UNA 

GHARSHANKAR 

JALANDHAR 

JALANDHAR 
NAKODAR 
PHILLOUR 
NAWASHAHR 
/ PHAGWARA \ 

vkapurthalaJ 

FEROZEPORE 

FEROZEPORE 

ZIRA 

MOGA 

MUKTSAR 

FAZILKA 

LUDHIANA 

LUDHIANA 

JAGRAON 

SAMRALA 

PATIALA 

PATIALA 

PHUL 

AMARGARH 
SANGRUR 
ANAHADGARH 
KARIMGARH _ 
PANJOUR 

NABHA 

NABHA 

MALER KOTLA 

MALER KOTLA 

JHIND 

JHIND 

AMBALA 

AMBALA 

RUPAR 

KHARAR 

NARAINGARH 

PIPLI 

JAGADHRI 

KALSIA 

KALSIA 




BIST 
, DOAB 
OR 

THE DOABA 


/ 


\ 


CIS SUTLEJ 
OR 

MALWA 


J 



VERY GOOD 


GOOD 






j HURPOf) i 


HAFIZABAD 


AJNALA, 




RUPAR 


MARA 1 ) 


j4tiala 




\ H(SSAR 


ROHTAK 


SCALE OF MILES 


i 


































USE OF REGIMENTAL OFFICERS. 


103 


tehsil are Sikhs, but they are mostly large landed proprietors, holding 

the land in jagir. There are Bedis in the Shahpur zail of the Dipalpur D Tehs'P 

tehsil. The district is known by Sikhs by the name of the Saldwal 

district. 

The districts of Karnal, Shahpur, Jhelum, and Rawalpindi, may Karnal, Shah- 
be classed as equally bad for Sikhs. In the Shahpur, Jhelum, and and’ Rawui- 
Rawalpindi districts, which are Musalman districts, the Sikhs are all of pindl Dlstnct ‘ 
the mercantile castes. 

In the Rohtak, Gurgaon, and Delhi districts, Sikhs are practically Rohtak > Gurga- 

on and Delhi. 

nonaexistent. 

There are of course Sikhs in the Deccan at Naderh, but these 
are chiefly devotees at the shrine of Abchalnagar ; there are also Sikhs 
in the Pathan districts, Khatris by caste, and traders and bunniahs by 
profession, and they are to be found trans-frontier, in the valleys of 
Tirah among the Afridis, and in the Swat Valley, and elsewhere. 



104 


HANDBOOK ON SIKHS FOR THE 


CHAPTER VI. 

Notes on Recruiting. 

The selection of a recruiting party should be based first on the 
part of the country from which recruits are required, the tehsil or sub¬ 
division of a district being a most useful help in dividing up a district, 
is strongly recommended as a guide, in classifying recruits according 
to their general characteristics ; to carry out the above, having settled 
that recruits are required from certain tehsils, the first consideration 
in making up the recruiting party would be, that it should consist of 
men belonging to those tehsils. That they should be men good at 
enlisting, i.e., plausible men, who are good at talking and sociably in¬ 
clined, though an important point, should be only secondary to the 
other. It is important that a recruiter has good clothes to wear, when 
recruiting. A man who is of good position and well-to-do is of course 
the best, as he has local influence ; recruiting, that is to say the best 
and most reliable recruiting, is a purely local matter, and an ordinary 
recruiter’s power of producing recruits is soon exhausted, a month to 
six weeks being time enough to allow him to look up all the villages 
he is known in and talk over all the recruits who have any intention of 
enlisting with him. Recruiters should work in groups of two and 
threes, never singly. It is very important that the man in charge of the 
party is a really good man ; if a good native officer is not available, a 
good non-commissioned officer who has hopes of promotion should be 
chosen, as much depends on the proper working of the party. A small 
sum expended in rum, sweetmeats, lassi, etc., to keep recruits from 
missing their home comforts, when first taken away, is of the greatest 
assistance. Home sickness and the dislike of the parents to losing their 
sons are the two chief difficulties that recruiters have to fight, It can¬ 
not be denied that the majority of recruits are humbugged into enlisting. 
Wonderful stories of the delights of service, charming stations, no work, 
fed on fruit and other luxuries, plenty of pocket money, etc., are the 
kind of allurements that attract. The future pension is a point that 
recruits do not care to think about, though it no doubt has its value in 
the minds of the fathers. You may catch your recruit by the various 
arts well known to good recruiters, and can keep him for 3 years, but 
whether you will keep him beyond that period, depends, if he is a Sikh, 
on two main points : (1) whether he can put by a sufficient sum from his 


USE OF REGIMENTAL OFFICERS. 


105 


pay, (this is the most important point with him) ; (2) whether he can 
visit his home often, (this, too, carries weight and affects recruiting for 
the Punjab very much, if an annual visit can be managed, and I see no 
reason why under ordinary conditions it should not be, it is a great 
point in keeping the Sikh contented). 

A secondary, or supplementary way of recruiting, which is of 
value when the powers of a party in recruiting locally are exhausted, 
is to attend the various melas or fairs, some of them religious and some 
commercial, and persuade the young men met with to enlist, this is an 
old established and well known way of recruiting, and most fairs are 
attended by one or more recruiting parties; and no doubt good recruits 
can be obtained from them, as in many cases, a youngster determines 
to attend a given fair in order to enlist, either because no recruiting 
party has come his way, or because his parents refuse permission and 
so he has to give them the slip ; but the following objections have to 
be considered in enlisting from fairs, (1) the recruits obtained are not 
necessarily of any particular tehsil, but come from all parts of the Pun¬ 
jab, (2) they are generally quite unknown to the recruiters, who cannot 
verify their caste and antecedents, (3) after being fed for perhaps some 
days, they frequently give the recruiter the slip and cannot be traced ; 
but though the larger, fairs have the above objections, there are small 
local fairs to which these do not apply. 

In connection with the above the vexed point of verification comes 
in ; the verification of a recruit as to his caste and character at present 
depends entirely upon the honesty and friendliness of the village 1am- 
bardar or head man of the recruit’s village and, though as a general 
practise it may be fairly correct, still it cannot be absolutely depended 
on, and it seems to me that where it is not supplemented by the re¬ 
sponsibility of the recruiter, it is likely to be faulty; if the recruit belongs 
to a part of the country distant from that of the recruiter, it is an 
almost certainty that the recruiter knows nothing about him and his 
willingness to be responsible becomes a farce, where however a recruit 
belongs to the same part of the country, not only as the recruiter but 
as many other sepoys in the regiment,' his caste and character if at 
first incorrect will very soon be checked and verified after he has joined 
the regiment for a month or so. Recruiting may be slower if the 
recruiter is absolutely held responsible, but it will certainly be better. 

14 


106 HANDBOOK ON SIKHS FOR THE 

In continuation of the above, comes the questions put to a recruit in 
examining him; tribe is Got, and caste is zat or jat, sub-section of the 
tribe being muhin or sometimes patti, but frequently a recruit will give 
his tribe, when asked his zat and will not understand the word Got, 
though he will answer to his muhin or patti. He will perhaps say he 
is a zemindar and a Jat and that he ploughs (halwai karta as Hal 
Wagta) and his hands will certify to this, by the horniness of 
the palms, but even then he may be claiming to be a Jat without being 
one, and even without intending to deceive, and should there be doubts 
owing to his appearance or the" tribe he gives, he will possibly on 
being asked acknowledge to being a Jat Kamboh, or Jat Saini, or even 
to being a Jat Tarkhan or Jat Brahmin, etc., meaning of course that 
he has taken to farming, but is not by birth a Jat. The cultivator 
in addition to his horny palms, has a red hue to his skin, sometimes 
burnt to almost black. A non-cultivator will have, unless a mechanic, 
softer hands, and (especially the Brahmin) a yellow hue to his skin. 
If, too, a Sikh belonging to a good Sikh tehsil, does not give the name 
of a well Known Jat Sikh tribe as his, he is pretty sure not to be a 
Jat, but some other caste. The cultivation of sugar-cane to any great 
extent seems to me to give a softer character to the cultivator. The 
wheat growing districts seem to produce the hardier men. The fact 
of a man wearing the kes no longer proves for a certainty that he is 
a Singh, though it pre-supposes the fact, for many Nanak Panthi Sikhs 
and even some low caste Hindus, wear it now-a-days for ornamen¬ 
tation. The Hindu dhoti is commonly worn by all Singhs, and when 
worn to the feet it generally goes to show that the wearer is a man 
of respectability and well-to-do, when worn only to the knees, the 
opposite ; the kara , or iron bracelet, is a good sign, though even that 
is sometimes worn by non-Singhs. If the recruit gives his father’s 
name, without the termination Singh, it, of course, points to the fact 
that he is at any rate a Munna Sikh, if not a Hindu, however, this in 
a Sikh tehsil is not so objectionable as in a non-Sikh tehsil. Singhs 
frequently cut their children’s hair now when young, letting them adopt 
the kes later; and Singhs even of Sikh districts will trim their beards 
to improve their appearance, this being really dandyism, but is of 
course not to be encouraged. 

Undoubtedly the best results can be obtained in recruiting when 
the party is accompanied by a British Officer, as recruits like to think 
that they will be serving under the officer who enlisted them, it gives 


USE OF REGIMENTAL OFFICERS. 


107 


them greater confidence, the party works better under the eye of one 
of their officers, and much time and fatigue is saved the party by the 
first weeding out of recruits being done on the spot. An officer who 
can obtain leave in the cold weather, and wishes to combine duty and 
pleasure, can get very fair shooting, with great advantage to his regi- 
ment, by going with a recruiting party into a good Sikh district; and 
would I am assured, be always welcomed by the district Recruit¬ 
ing Officer, whose hands are more than full in the Sikh district. 
It might be necessary for the recruits to be finally approved by 
the District Recruiting Officer, this, however, would cause little diffi¬ 
culty. For the benefit of any officer desirous of trying this, I give 
here some useful itineraries, with hints where to get shooting and 
also how to obtain recruits. Taking the last point first, how to 
obtain recruits, the chief thing is how to advertise the fact of the 
presence of a British Officer, in order to obtain the full benefit of his 
presence ; to do this it is necessary to make airly long halts at good 
centres and to march slowly so as to give recruits time to come 
in, i.e., having fixed on a good centre, halt there at least a week> 
send out your party in twos and trees to visit all the surrounding 
villages both for recruits and to notify your presence. Keep with you 
one or two men, then to give recruits a good excuse for visiting you 
and also to aid in advertising yourself, have a small mela, or fair for 
games, fix on a convenient day and place and let your party advertise the 
fact; make the acquaintance of the Zaildar, and if possible of the tehsil- 
dar, get them to help, acquaint the thanadar of your intention, and have 
the drums of the place fixed on for the fair beaten a day or two before¬ 
hand, by these means the fair will be well advertised and a good gather¬ 
ing got together. If there happen to be any local acrobats or mounte- 
backs available, enlist their services, a couple of rupees will do it. On the 
day fixed, get hold of all the head men or local officials to help you and 
draw up a programme of such events as wrestling, saunchi, flat race, 
long jump, race for children, three-legged race, etc., etc., and give small 
prizes to the first and second winners. Whilst this is proceeding your 
men should be on the look-out for recruits. A sum of Rs. io to Rs. 12 is 
ample for a small fair of this kind, including something to the drummers, 
who should be present to add to the row and encourage the competi¬ 
tors. In the interval you can employ the time shooting, and visiting 
any good villages you happen to come across, get hold of the lambar- 
dars, and have a talk. They will always give you a bed to sit upon and 


108 


HANDBOOK ON SIKHS FOR THE 


Gujranwala 

District. 


probably offer you some horribly smoked milk to drink. Recruits after 
your approval should be at once packed off in charge of two or three 
sepoys to the nearest Regimental Medical Officer or Civil Surgeon ; 
(Hospital assistants are absolutely unreliable.) After being passed by 
the doctor, those who mean business, and are not likely to bolt, may be 
kept with you, the doubtful ones should be at once sent off to the regi¬ 
ment. At most places in the Punjab, bungalows are to be found some¬ 
where near, but a tent is much more convenient, and you will not only 
find it handier for shooting purposes, but by getting off the beaten 
track of bungalows, and pitching near some important village, you 
will get better known and visited. I will now give some good 
itineraries, these of course have been chosen for their value as recruit¬ 
ing tours, but good shooting can be got with most of them. There are 
of course many others equally good. For the notes on those of Patiala, 
Nabha, and Ludhiana, Ferozepore, I am indebted to Lieutenant Hill, 34th 
Pioneers, and Lieutenant Roberts, 24th P. I., respectively, who very 
kindly gave them to me. I will start from the west. In the Gujranwala 
district, proceed to Shekhupur, this can be got at either from Gujranwala, 
or from Kamoke, or from Lahore, whichever may be most convenient, 
by road and is roughly equi-distant from these three stations, with good 
roads from Gujranwala or Lahore, and a country road fit for ekkas 
from Kamoke, the distance from Lahore is about 20 miles, from Guj¬ 
ranwala and Kanjoke rather less ; there is a very fair bungalow at 
Shekhupur; from here westward, are many good villages, and excellent 
shooting; the village of Chuhar khana, some 15 miles south-west, might 
be the next camp, and from there strike north to Kharyal kalan, an¬ 
other good village; this makes a triangle and all the country between 
Shekupur Chuhar khana and Kharyal kalan has excellent black buck, 
black partridge, grey partridge, hare, sand grouse, and obara shooting. 3 
miles from Khangah, the head-quarters of a new tehsil, and which lies to 
the west of Chuhar khana, is the new Mazhbi settlement of Govindgarh 
and Akalgarh ; beyond Khangah there are few Sikhs to be met with. 
The whole of the Gujranwala tour might well be divided between these 
three places; if, however, this is insufficient, then from Kharyal kalan go 
to Gujranwala, or Kamoke, but by doing so you leave the Sikh tracts 
behind, The two places for medical inspection, are Gujranwala (Civil 
Surgeon) and Mian Mir, both rather distant. Many old pensioners will 
be met with all round. Shekhupur is the head quarters of a thanadar ; 
there too is a large Sikh castle, where Raja Harban Singh, honorary 


USE OF REGIMENTAL OFFICERS. 


109 


magistrate lives; he is a Brahman Sikh, descendant of Khushal Singh, 
the famous favorite of Maharaja Ranjit Singh. 

Next comes the Manjha, all parts are good, but the parts which re- The Manjha 
quire working up and which would repay the trouble well, are the tehsils 
of Kasur and Chunian. A good line would be starting from Amritsar, to 
go to Tarn Taran, 14 miles, then on south to Khara, 15 miles, where 
there is a small canal bungalow. On the way you pass through Sirhali, 
where is a thanadar, and Naoshera, the centre of a group of 40 villages 
of Pannuns ; south of Naoshera you enter Sandhu country. All round 
Khara is excellent ground ; the village of Chula is a large and import, 
ant one, worth visiting, and would be a good place to camp at. East 
again on the Beas northwards is Ranivilla, where lives Zaildar Sirdar 
Pertab Singh, who, with his sporting young son, Shib Singh, will show 
you all the sport around, which includes black buck, partridge and 
hares, and waterfowl on the Beas, duck, teal, kulan, etc. There is 
also coursing and pig. From here south along the Satlej, which joins 
the Beas near here, is a good line, both for recruiting and shooting, the 
line going through Valtoha to Kasur, where you meet the rail again. 

In Kasur there is excellent material which does not respond to the ad¬ 
vantages of military service as freely as is desirable. The country in the 
centre of the Manjha is dotted with fine Sikh castles, no longer in such 
good repair as they might be. At any of them a British Officer would 
be heartily welcomed by the Sirdar resident. Another good line is to 
start from Lahore, southwards, to Ami Shah Khalra, and follow the 
main Bari Doab canal. All round Jahman is good ground ; here are some 
forty villages of Bhulars, excellent material, almost untouched. The' 

Zaildar at Wan, Sirdar Pertab Singh, would be found very useful. At 
Luliani, the trunk road from Ferozepore to Lahore is met; from here to go 
to Bhamba, still south, where you come to Sandhu country; fine Sikhs, 
who do not at present enlist, are to be met with here; for this part and 
the Chunian tehsil, Raewind is a good station. Except that the Amrit¬ 
sar and Tarn Taran tehsils are already over recruited, all the Manjha 
is worth visiting, and wherever you go, you will be delighted with the 
fine stamp of Sikh met with, and with the friendly welcome, and un¬ 
grudging hospitality. 

If recruits are required from the Doaba, the following trip takes The Doaba. 
one through the best recruiting ground. Leave the rail at East bank 
Beas and camp at Dhilwan, about a mile or so north of the station, this 


no 


HANDBOOK.ON SIKHS FOR THE 


Kapurthala 

State. 


Jalandhar Dis¬ 
trict. 


Hushiarpur. 


The Malwa. 

Ludhiana Dis¬ 
trict. 


is a tehsil of Karputhala, and a tehsildar lives here. All round are Sikh 
villages, and duck and snipe shooting. From here the large village . 
of Dhalivval is worth a visit. In the village of Bhular, the lambardars, 
old native officers of state regiments, and good Sikhs, who fought for 
us in the Mutiny, are useful men to assist. Down the Beas, Jati Ke, 
Pade, Padal, Surukpur, Saifullabad, Kaniah Ke, Kirianwala, Khaire, 
and Sambojla are all Sikh vil ages. Then a short march brings one to 
Kapurthala, the capital, and a visit to the Prime Minister and permis¬ 
sion to shoot in the Maharaja’s preserves, and use his State bungalow 
at Sultanpur, are recommended. At Kapurthala, one meets with the 
utmost hospitality. From here proceed to Sultanpur, a tehsil 16 miles 
south, all round are Sikh villages, Jats and Kambohs, such as Manak, 
Tashpur, Bhanolanga. Sidhwan, etc. Round Sultanpur are various 
preserves of the Maharaja’s, abounding in game, such as black buck, 
hog-deer, pig, partridges, duck, snipe, etc. Towards Bhanolanga, 
black buck can be got in the fields. From Nizampur a long march takes 
one to Nakodar, the best part of the Jalandhar district, and the head¬ 
quarters of a tehsil. Near is the ancient village of Her. From here one 
can return by J alandhar or Phillour. For the east part of the Doaba, the 
best line would be to leave the rail at Phagwara, a tehsil belonging to 
Kapurthala, near here eastwards, is a cavalry rakh or grass farm, where 
there is good black buck, partridge, and hare shooting, and in the Ma¬ 
haraja’s preserve north of Phagwara, is the same, also duck and snipe 
shooting. From here one should visit the large villages of Pharala, 
Utwal, Khurdpur, Hansera and Chiti, of the Utwal tribe ; south-west 
is the large village of Sumrai, and all round are Sikh villages ; from 
here one might either take the road east to Bungah and Nawashahr, 
or north to Hushiarpur. In this last direction Sirdar Shib Singh, living 
at Ghar, is worth a visit. I do not however recommend the Sikhs of 
the East Doaba. In Kapurthala the rivalry of the Imperial Service 
Corps will be found to seriously affect recruiting, more, however, by 
passive official obstruction than to its greater popularity. 

Next comes the Malwa. Commencing with Ludhiana, the best 

line is to leave the rail at Ludhiana, and march to Jagraon, which 
is good recruiting ground, but has little shooting ; from there go 
to Moga, where you get into Gil country, go< 5 d recruiting ground, 
but poor shooting ; from there, if shooting is wanted, march to Salma 
via Gil, Gholia, Taktapur, it is about 36 miles south east of Moga, 


USE OF REGIMENTAL OFFICERS. Ill 

and has good partridge, ravine deer, nilgai, black buck and duck 
shooting. From there march up the canal to Ludhiana, to the east 
of Jangira, which is on the Maler Kotla, Ludhiana road. Where 
the canal cuts it, at Ber Kalan, just north of Malaud, is black and 
grey partridge shooting and ravine deer ; partridge are also to b e 
got all along the canal ; 7 miles from Takhtapura is Badhaur, where 
are black buck. There is plenty of good recruiting ground west of the 
Maler Kotla, Ludhiana road, and most of Ferozepore is excellent. 

For Patiala, of course, the choice is very large and the country 
extensive. The following tour takes one through the best part of 
the State, as far as concerns recruiting. Starting from Patiala, go 
to Nabka, 14 miles, then Mahrana, 14, Sherpur, 15, Sekhe, 8, Raniki, 
8, Harigarh, n, Sheron, io, Bhiki, 17, Jowarki, 11, Sodha Singhwala, 
6, Bhaini, 5, Jodhpur, 14, Kot Bakhtu, 11, Talwandi, 7, Bhaiman, 7, 
Jorkian, 9, Bagawala, 6, Jbunnir, 8, Ramnagar, 12, Sangeri, 13, Kotra, 
11, Dyalpura, 11, Gujran, 12, Nidampur 13 and Patiala 17, This takes 
one through the Nabha, Maler Kotla, Barnala, Sunam, Bhiki and 
Bathinda tracts; the shooting is nothing much, but all the above 
parts are excellent for recruiting. 

There are of course many more tours which can be made 
besides those given above. The great thing is to leave the railway 
and other beaten tracks as much as possible, for they are already 
well worked and try ground which is more or less untouched. The 
great difficulty of course in doing this is the medical examination 
of recruits, but that cannot be helped. 

A good Sikh village always has at least one dharmsala, a 
village, with a shivdwala in it, possesses the Hindu element in it; the 
difference betwe.en the dome-shaped dharmsala and conical shivdwala 
can be seen from the annexed rough sketch. 



Dome of dharmsala. Dome of shivdwala. 


Ferozepore Dis¬ 
trict. 

Patiala State. 




112 HANDBOOK ON SIKHS FOR THE 

It must be remembered that even in the best Jat Sikh tribes, men 
of other religions are to be found, for instance, in the Manjha thereare 
many Jat Muhammadans of the Sandhu tribe. One of the things that 
one will notice in the villages is, that Sikhs do not in the ordinary way 
wear the beard curled up over the ears, this habit is purely one adopted 
in regiments for the sake of smartness and cleanliness. The ordin¬ 
ary village Sikh wears his beard straight, just as it chooses to grow, 
though when inconveniently long, it is tied in a knot under the chin. 
So also did the old Sikhs of Ranjit Singh and a long beard was a mark 
entitling the owner to respect. The Sikhs too used to have a national 
and characteristic way of wearing the paggri, now only seen on the 
oldest greybeards, and one or two may be occasionally met with in 
villages. This they called the Sidha pag. It is said to have been in¬ 
vented by Govind Singh as a protection to the head from sword cuts. 
The present way of wearing the paggri is an imitation of the Muham¬ 
madan way, and has been, I suppose, adopted partly for convenience 
as an easy way to tie it and partly from the old way having been 
given up amongst other signs when the Sikhs were first conquered 
by us, to conceal the fact of their nationality. I give here a full length 






USE OF REGIMENTAL OFFICERS. 


I!* 




Front view of national Sikh Back view of ditto—12 yards 

paggri or “ Sidha pag.” of cloth, good protection from 

sun and sword-cuts—no bare 
place on the head. 

The Sidha pag of the Kukas was somewhat similar to the old Sikh 
one, but straighter in front across the forehead. If you ever wish to 
have an interesting talk with an old Sikh on our wars with them, and 
he is pretty sure to have fought against us if a Manjha, ask in any 
village whether there are any Sidha pags in it, for they are only worn 
now a days by the old men, I here insert extracts from two articles 
from an old and prospersous newspaper, the Friend of India. These 
articles were published 30 years ago and are called respectively," Me¬ 
ditations of a Sikh soldier” and “ Elasticity of the Sikh people,” For 
it seems to me that both are well worth studying at the present time 

“ Meditations of a Sikh soldier.” 

« Permit an bid retired Sikh soldier, one who served under the 
great Ranjit Singh when the Panjab was free and independent; who 
fought against the Feringhees in two wars, and afterwards charged, 
(strange chance) in their ranks at Delhi and Lucknow, to crave a 
little space. Old age loves to recapitulate the past, and ponder 
over the lessons it suggests. We grow wise when the hour of 

IS 



HANDBOOK ON SIKHS FOR THE 


114 

departure is at hand. Something, it has been said, of every man’s 
experience deserves record, and why not mine, who am worn by 
many years, covered with the scars of countless conflicts, and the 
pensioner of the conquerors of my country? An eater of your salt, an 
admirer of the hardy race that has subdued this vast continent, it 
appears to me that I may be true-to those feelings and the remem¬ 
brance of the English boy who spared my life at fatal Gujerat with¬ 
out proving unfaithful to the land of the five rivers. But it is not 
easy to preserve the balance. Olden recollections, fraught with nation- 
a piide and glory will sometimes crowd back, shaking one’s new 
loyalty, and filling the heart with black blood, A brave people you 
will understand, and you should never forget what subjection means, 
and respect us that we can feel its humiliations. For the rest, the future 
is in God’s hands ; what to-morrow brings the following day may 
undo. All change. Take the history of my race, its rise and fall, as 
an illustration of this fact. Behold a philosopher and priest, the teacher 
of goodwill to all mankind, the innocent founder of a race of fierce 
soldiers which, but for you, had swept over and subdued all India ! 

# * # * 

Nothing but the iron hand of Ranjit held them in abeyance, and 
with his death the Sikh nation stood upon the edge of a precipice. 

* * * * 

The bad passions originally raised by Guru Govind centuries be¬ 
fore, alternately fostered and curbed by our leaders, had risen beyond 
control,and bursting over all barriers, overwhelmed the land from the 
Satlej to Peshawar. One escape presented itself. This army of mad¬ 
men, drunk with wine and ignorant of defeat, must be turned against 
an enemy capable of crushing it. or being itself crushed, would open a 
road to other conquests and aspirations. Whilst such was the policy 
of the Lahore Court, our intention went no further than to sack Delhi, 
and then build a bridge to London. Truly we have all learnt some¬ 
thing since then ! The result need not be told. It is written. Abeit, but 
for the treachery of Lai Singh at Feroshahr, when your power trembled 
like hemp shaken by the wind, and Lord Hardinge despatched from 
the field the military decorations it should have been his pride to 
die wearing, the results might have been different. We were beaten 
then, beaten too in the subsequent campaign, nor altogether beaten by 
your arms alone. Your courage, open speech, care for our women 


USE OF REGIMENTAL OFFICERS. 


115 

and wounded, and the absence of all personal animosity after the 
strife, won many of our hearts. * * * * * 

Still, whilst the English had some friends in the Punjab, every 
Singh hated the caste-proud and despicable purbiah sepoy. Ima¬ 
gine your own country overrun by Frenchmen and Jackanapes. 
When, then, 1857 burst upon you, our first instinct was to destroy 
the creatures who had so insulted us in the hour of our humiliation. 
In a second the British power appeared to have passed away, and 
the Sikh people stood face to face with the revolted army. Whilst 
some amongst us saw in the event the instant opportunity of re¬ 
covering freedom, those we considered most wise advocated a deeper 
policy. A country in an unarmed condition, without leaders, and 
just recovering from the effects of two disastrous wars, could scarce¬ 
ly hope to carry to a successful termination a contest with Oudh 
and the country northward to Delhi. But by associating with the 
Khalsa, whose soldiers began to flock to the fray from every nook 
and corner, the few available British regiments, and temporarily 
availing ourselves of the superior skill of English leading, success 
would be secured, and the aids perish in the using. * * * 

The olden prediction that our race would capture Delhi under 
the leading of a white man sagaciously added that the leader would 
subsequently be overthrown by his soldiers. This met every diffi¬ 
culty. An Army from England never entered our calculations, as 
little suspected by your officers as by nine-tenths of my ignorant 
countrymen engaged before Delhi. ***** 

Not until Delhi had been stormed, and our troops on reaching 
Fatehgarh, found themselves in the presence of a British Army, was the 
mistake recognized. An opportunity had been sacrificed, the Khalsa 
instantly subsided to a mere contingent, and those who had called 
us “ brothers ” in the hour of trial, resumed their haughtiness. * * 

Our ranks happily for you were laden with much plunder, and 
some fighting remained in prospect, charms always sufficient to win 
the hearts and secure the co-operation of my countrymen. There 
was, besides, a strong attachment existing between the men and 
their immediate white officers. 


ii 6 


HANDBOOK ON SIKHS FOR THE 


The discipline was sufficiently lax to suit the idiosyncrasies of 
an oriental army, without sacrificing real authority. A knock¬ 
down blow has before now answered the purposes of ten days’ drill 
and won the hearts and fears of a whole regiment. Rough soldiers 
love rough treatment. But this attachment was purely regimental 
and local in character: nothing more, With the termination of 
the rebellion closed my services with your colours, and retiring, hand¬ 
somely rewarded, I have since watched the current of military events 
with a soldier’s interest. But promptings of simple curiosity, in the 
first instance, assumed a deepened colouring from the rapid changes 
which the last few years have witnessed, culminating in a complete 
revolution of army discipline, and affecting the temper and even 
character of my countrymen serving in your ranks. One cannot 
always remain blind. The suspicious nature of an Asiatic is easily 
aroused. Our villages around for some time boasted two or three 
worn-out retired soldiers, like myself, arriving from the furthermost 
ends of the Ganges and Brahmaputra. Little by little, however 
these numbers increased so rapidly as to excite surprise, the more so 
that the men invalided as unfit for active service, were, in the majo¬ 
rity of instances, .strong and healthy. Besides these, there came 
those who had cut their names, with and without pension, swelling 
the number. Had Sikhs grown weary of fighting, indifferent to the 
cannon’s merry roar ? At first contempt separated me from the sup¬ 
posed malingerers, men who shamed the memories of their fathers. 
But soon rumours, true or false, assigned other reasons for conduct 
to-day upon the increase. The British service, they said, was changed 
and had become distasteful. Soldiers made of flesh and blood, not 
wood ; Asiatics in temperament with an independence unknown to 
the south, not Englishmen ; men ready to lay down their lives, to 
march to Pekin or St. Petersburg; we Sikhs hate the petty rules 
and lines, pipeclay and formalities of Western discipline, which eat 
up every enjoyment of life and convert the soldier into a drudging 
machine. * * * 

Denationalize the Sikh—a better kind of Hindu—and you 
destroy those virtues which distinguish him from the south country 
race from which he originally sprang. * * * 

If my words are doubted, ask your hakims with what eagerness 
invaliding committees are appealed to, and let an impartial Govern* 


USE OF REGIMENTAL OFFICERS, 


ii 7 

tnent agent secretly go through the army and record the names of 
soldiers desirous of quitting it. Place no confidence in the reports 
of Military Officers, for pride and self-interest are blind. Witness 
1857. Yet, * ' * * 

It must not be supposed that the Sikh has remained precisely 
what he was. Brought into close contact with Southern prejudices, 
the influence of Brahminical teaching and caste feelings, not only have 
new ideas been developed—a larger self-importance, * * * 

* V . . r 

I see change, a Hinduizing and weakening, in every one of my 
countrymen from the South. They are less rough, less honest, less 
out-spoken, less manly than before, but, with all this, not so altered 
yet as to esteem the slavery of your army, or Jo be other than the 
best soldiers in India. * * * * 

At least do not permit your officers to retain in the ranks, 
^against their will, such soldiers as have become wearied of inactivity, 
and desire to return home. These are the men who unsettle their 
companions * * * * 

End of first article. 


Second article. 

■ “ Elasticity of the Sikh people.” 

“ There is no quality possessed by the Sikh race more remarkable 
than its elasticity, the power to adapt itself to all emergencies, an 
expansive and contractive principle susceptible, under wise adminis¬ 
trators, of being adjusted to the requirements of the moment as 
dictated by prosperity, policy or adversity. The mercantile law of 
demand and supply is here illustrated in flesh and blood. Circum¬ 
stance and the priest decide the census in opposition to every calcula¬ 
tion founded upon ordinary statistics of population. Marriages and 
biiths, concubinage, infanticide and other considerations, exert but a 
secondary influence upon the numerical returns of this peculiar people 
as compared with that exercised by seemingly extraneous causes, a 
successful battle may double the population, just as defeat has ere 
now threatened it with annihilation. The career of fluctuation through 
which this race has passed, beginning, with a few followers,.progressing 


118 


HANDBOOK ON SIKHS FOR THE 


to 1845 at which point its strength culminated, thence decaying after 
the conquest of the Panjab by our arms, and again reasserting itself 
in the difficulties of 1857-59, down to the present time, affords 
matter of piofitable study and inquiry. We find in the details rather 
the account of a military society, open to the whole Hindu family, 
than the history of a nation. Progress here implies martial success, 
nothing higher nor more stable in character. So many more soldiers, 
so much further plunder, until the bandit chief passes into the king 
and the tented field is exchanged for a throne * * 

The founders of the Sikh sect overlooked that the time must 
arrive when the evil spirit evoked from the passions of their followers, 
and a fatal facility in drawing recruits to their ranks, to which they 
were in the first instance indebted for success, would, unless allayed, 
assume dimensions beyond control, overthrowing the fabric of many 
years and causing much blood. The admirable semi-religious and 
political mechanism founded by Gurus Nanak and Govind, was a 
do*uble-edged sword, dangerous alike to enemies and itself. To-day 
the weapon, possessed of all its olden strength and weakness, is com¬ 
mitted to our keeping for good or evil, according as we profit by the 
lesson conveyed in the past history of the Punjab. Between the 
beginning of 1846 and 1849 the temples and streets of Amritsar were 
comparatively empty and silent, and Gurus, whose occupation was 
gone, for new converts evinced small desire to join a tottering creed 
and dynasty, went forth in many disguises to stir up their disciples. 
The Punjab campaign, the immediate consequence of this movement, 
left the Sikh people at a lower ebb than ever and without prospect of 
rallying. Two gieat wars had slain thousands, destroyed the nation¬ 
al prestige, and reduced an independent country to a province of 
British India. Grass began to grow about the sacred tank of the 
dying nation, and where sonorous passages might once have been 
heard, the shrill cry of tire detested Mahomedan muezzin now broke 
the silence. The extinction of the Sikh race, owing to social vices and 
the cessation of recruits from foreign Hindu bodies, had become a 
simple matter of time. Many of the more recent converts removed 
their flowing locks and quietly fell back into their proper families. 
Not only was there neither profit nor glory in being a Sikh, but there 
was actual danger in belonging to a class treated as enemies by their 
conquerors, and those who would formerly have taken the oath to 
obtain admission to the khalsa, now sought employment in our ranks. 


USE OF REGIMENTAL OFFICERS. 


up 


It was no longer necessary to abjure tobacco, and adopt unkempt 
beards and the faith of the sword, to ensure success with the dominant 
race, for the quondam rulers of the Punjab had become the subjects 
of certain British merchants residing in London. Between 1850 
and 1857 the national decay was rapid in the extreme. At this 
point, the instant necessity of creating an army beyond the Satlej, to 
face the insurrection of the Bengal army, necessitated a new policy 
towards the expiring warrior race, and with one word Sir John Law¬ 
rence recalled the khalsa to life. The machinery by which Ranjit 
Singh and his predecessors had created armies was set in motion by 
British hands and thousands of Jats and stalwart men flocked to the 
scene. More rapidly than the sacred pahul could be administered, 
came these new converts, thirsting for the spoil of Delhi and Hindus¬ 
tan. Priests grew fat, and the tramp of armed men resounded through 
the land, recalling to mind the good old times. Sikhs were manufac¬ 
tured just because Sikhs were in demand, and during three years there 
seemed no limit save our will to the supply. Whilst a dense and 
restive population, the open and Hindu tenets of the Sikh faith, ren¬ 
dering admission easy to all save Mahomedans, combined with the 
prospect of plunder, sufficiently accounted for the phenomenon, this 
facility of making soldiers suggested the possession of a new power 
but also a new danger. The excuse was found in the emergency. In 
a contest with an army composed of high caste Hindus and Mahomed¬ 
ans, it became necessary to create soldiers as little one or the other 
as possible, and the sequel justified the selection of the Sikh at that 
juncture. From that period down to the present time the employ¬ 
ment by Government of large bodies of this race, * * 

has more than sufficed to preserve it from diminution. * * 

Having briefly sketched the distinction and partial restoration by our 
arms of the most warlike people in India, it cannot be questioned that 
there exists a point in this process of resuscitation beyond which we 
may not advance with safety. Upon a rigid recognition of this fact 
depends the true value of the Sikh—the extent to which the manufac¬ 
turing of that excellent soldier can be indulged with impunity by the 
Indian Government. 

End of second article. 

With reference to the above two extracts, though I do not myself 
agree with the reason given in the fiist that over-discipline and too 
much drill has disgusted the Sikh, still the extraordinaiy number of 


120 


HANDBOOK ON SIKHS FOR THE 


able-bodied men, who leave the service, disgusted with it, 
is an unsatisfactory and depressing fact. This must be well 
known to Regimental Officers: a tour in the district impresses 
it upon one very strongly, and the wonder is that one contin¬ 
ues to obtain recruits, It is evident that it is no new thing, 
but has been so for the last 30 years. The smallness of the pay 
cannot be the sole reason : possibly difficulty in obtaining leave, 
when wanted r ma}»'have more to say to it. Whatever the reason, 
the fact remains and is a serious one. 

The truth of much of the second extract is borne out by the 
fact, which I have from absolutely reliable authority, that in the 
Amritsar district, the strictest of the Sikh districts, not ten per 
cent, of the so-called Sikh Jats of the villages have taken the pahul. 
In the present day, they call themselves Sikhs, but observe ordi¬ 
narily only the non-shaving and non-smoking observances, and 
consort with the Singh brotherhood as brothers. The not taking 
the pahul seems to make no difference practically, and they are 
just as much Sikh Jats and just as fit for soldiering as the pahul 
Singh. This shows how much Sikhism depends on the service, 
and, I think, how easily, if not guarded against, it could be trans¬ 
ferred from a former Sikh district to a ne,w one, (for a single 
individual rising in the service, will frequently change a previous¬ 
ly non-military village into one full of sepoys,) the original one 
probably reverting to Hinduism. 

I might mention.here some of the likely reasons for a man 
requiring leave. For kurmai or betrohtal, he is not likely to require 
it, as this is usually done at an early age ; but should he require it, 
it is absolutely important that he obtain it for the date fixed, as the 
date is fixed by the family of the girl, who will rarely if ever delay 
or change it, and will probably betroth her to some one else if the 
boy does not keep the date. For wiah or the actual marriage 
ceremony, it is also very important that the man obtains leave for 
the date, which is generally fixed by the parohit or family priest 
and which can with difficulty be changed to suit the man’s con- 
x^enience. Certain months, top, are not considered lucky for 
marriages. For Muklawa or the final home-taking of the wife, the 
date is usually unimportant, unless loss of the girl’s family’s pro- 


USE OF REGIMENTAL OFFICERS. 


I 21 


tector makes it desirable. Any change of date for any of the above 
events at the last moment, too, means a very serious loss to 
probably both sides, as great preparations are made for feasting 
the friends. Other reasons are usually agricultural, and probably 
mean loss if leave is not obtained. Law-suits are now-a-days a 
frequent matter, and though an agent can always be appointed, it is 
doubtless the most expensive and least satisfactory arrangement. 

I do not think this chapter would be complete without some 
mention of the Sikh Sirdars, the descendants of the old leaders of 
the Sikhs, originally the boldest and most prominent of this race, 
and amongst whom can be found many a youngster well fitted for 
the service, who, too often, spoils a valuable estate and a useful 
career, through want of a profession, wasting his time in gambling, 
drinking, and other dissipations; often because he failed to obtain 
at a sufficiently early age a suitable rank in the only profession he 
considers suited to him, the military; and because pride in his 
social position prevented his accepting a smaller rank. This class 
is frequently found in the cavalry very rarely in the infantry, and 
the surplus of them, who fail to obtain employment and with too 
much spare time find themselves rapidly losing position and sink¬ 
ing to the class below them, feel they have a grievance in having 
no suitable opening given them, and are undoubtedly an element of 
discontent and possible trouble. 

The following is a brief record of the chief families, in 
whose records the history of the Sikh nation is to be found. 
The record is extracted from Sir Lepel Griffin's Panjab Chiefs> 
the names in the margin being those of the present heads of 
the families. 


Sikh families of Lahore District. 


Raja Harbans Singh. 


Bhola Singh Rosa. 

Jawala Singh Rosa. 

Sardar Gurdat Singh Maraka. 
Suchet Singh Povindia. 

Sardar Indar Singh of Tahtar. 
Jhanda Singh Philuwasia. 
Bishn Singh Sidhu. 

Sirdar Sham Singh Mari. 


Sardar Ranjodh Singh Nakai. 
Sardar Sarup Singh Malwai. 
Sardar Tara Singh Kamla. 
Sardar Godar Singh Mokal. 
Sbamsher Singh Thepuria. 
Sardar Atma Singh Padhania, 
Sardar Jagat Singh Kanhya. 
Lahna Singh Rosa. 


16 



122 


HANDBOOK ON SIKHS FOR THE 


Raja Harbans 
Singh. 


Bhai Nand 
Gopal. 


Of the Amritsar District. 


Sardar Bakshish Singh Sindhan- 
walia. 

Sardar Balwant Singh, Atariwala. 
Sardar Dayal Singh Majithia. 
Sardar Umrao Singh Majithia. 

Bhai Gurbaksh Singh. 

Sardar Arur Singh Nausharia. 
Sardar Bija Singh, Majithia. 

Sardar Thakur Singh Bhangi. 

Sardar Gulzar Singh, Kaliamvala. 
Sardar Gurdit Singh Ramgarhia. 

Partab Singh Chamiari, Randhawa 
Sant Singh Vegiia. 

Asa Singh of Bhilowal Sidhu. 
Javvahir Singh Sidhu. 


Sardar Hira Singh Man. 

Raja Hira Singh, Hirapur. 

Sardar Hardit Singh Chinah. 

Sardar Sant Singh. 

Sardar Arjan Singh of Chahal. 

Sardar Jawala Singh, Rasulpuria. 

Sardar Jodh Singh, Chapawala. 

Atar Singh Bha ha 

Nahal Singh of Kot Sayad Mah¬ 
mud. 

Sant Singh of Tang 

Nand Singh Randhawa of Kathu 
Nanga'. 

Sardar AKwak Singh Randhawa, 
Isapura. 

Sardar Karpal Singh Sidhu Chicha- 
wala. 


This family began with Khushal Singh, son of a Brahman shop¬ 
keeper, of the Gaur class, who in 1810, came into favour with Maharaja 
Ranjit Singh. He became a . Singh in 1812 ; his nephew Tej Ram, 
became a Singh in 1816 and was called Teja Singh, but Tej Singh is 
the correct name. In 1816 he was displaced as Chamberlain by Mian 
Dhian Singh, a young Rajput. Tej Singh was appointed Commander- 
in-Chief of the Khalsa army in the war with the English and showed 
great cowardice and supposed treachery. Raja Harbans Singh is the 
younger brother of Tej Singh. The estate was managed by Rai Mul 
Singh, a Khatri of Gujran-wala afterwards an Honorary Magistrate of 
Lahore. His nephew is Sardar Narindar Singh. He has property in 
Amritsar, Hardwar and Lahore; land at Gumtala (Amritsar) ; rakhs 
in Gujranwala. He lives at Lahore and has a court at Shekhupur. 

In the Sikh polity there is a close union between the Church and 
the State : the voice of Fakirs, Babas and Bhais has been ever loud in 
its Councils. One of the most influential of the religious families at the 
Court of Lahore was that of Bhai Charinjit Singh, son of Bhai Ram 
Singh, who was brother of Bhai Govind Ram, the father of Bhai Nand 
Gopal. The first of the family to acquire the title of Bhai was Bulaka 
Singh, a follower of Guru Govind Singh. Bhai Harbhaj Rai the 
grandson of Bulaka Singh, received estates in village of Monawan, and 
near Lahore, and Sundarghar and Rokha in the Amritsar and Lahore 
districts, which are still in the possession of the family. The family is 
Arora by caste and Gauri by Got. 



USE OF REGIMENTAL OFFICERS. 


123 


Sindhu Jats. Hira Singh about 1750 took possession of the Naka 
country lying between Lahore and Gogaira. He took Chunian from the 
Afghans, and founded the Misal. The Jats of the Naka country are 
strong and bold, and the Misal got hold of Chunian, part of Kasur» 
Sharakpur and Gogaira. Gayan Singh, the great nephew of Hira 
Singh, married his sister to Maharaja Ranjit Singh in 1798. The sm 
of the marriage was Maharaja Kharak Singh. Ranjodh Singh is grand¬ 
son of Kahan Singh, the sen of Gayan Singh, Labh Singh cousin of 
Ranjodh Singh is Zai'ldar of Bahrwal. 

Malwa Jat family, formerly resident at Maran Kalan in the 
Nabha territory. Mai Singh was the first to become a Sikh 
and left Nabba in 1760 for the Panjab and became a Sowar 
under Sardar Charat Singh Sukarchakia. His son, Dhana Singh, 
rose to a sirdar, and got a jagir at Bilasar near Taran Taran, also 
a jagir of Talagang in the Jhilam district. Sarup Singh is great- 
grandson cf Dhana Singh. The jagir is eleven villages in tahsils 
Sharakpur, Chunian and Lahore; lands in Bhikawel, Lahore and 
near Manabad, Firozpur. 

Family commenced with Godh Singh, son of a Chaudhri of 
Manihala, follower of Sardar Hari Singh Bhangi. When he and 
his brother, Utam Singh, were besieged near Sialkot, he had all 
his horses which were stabled outside hamstrung to save them from 
falling into the hands of the enemy, and Hari Singh then gave 
him the name of kamla (idiot). Jai Singh, son of Utam Singh 
was a good soldier and fought bravely in many campaigns, and 
received additional jagirs in Shekopura, Sidhui and Bhaowal* 
Sardar Sher Singh grandson of Jai Singh, was a Naib Rasaldar in 
the Hyderabad Contingent and behaved with great gallantry 
throughout the disturbances in Oudh and was made Rasaldar and 
Sardar Bahadur, and received a jagir in Baraich, Oudh. His son is 
Sardar Tara Singh, living at Kula, Lahore district. Hira Singh is 
grandson of Sher Singh ; Ranjodh Singh is grandson of Jai Singh, 
Village Mogalwala. 

Sindhu Jats; rose to power during the reign of Maharaja Ranjit 
Singh, and were considered a new family. They got on by their 
strength and prowess in battle and got jagirs of Rangitpur and 
five villages in the Gujrat district. Sardar Bela Singh and his 


SardarRanjodh 
Singh Nakai, 
of Bahrwal. 


Sardar Sarup 
Singh Malwai. 


Sardar Tara 
Sing Kamla. 


Sardar Godar 
Singh Mokal. 


124 


HANDBOOK ON SIKHS FOR THE 


ShaTnsher Singh 
Thepuria. 


Sardar Atma 
Singh Padha- 
nia. 


son, Surjan Singh, fought at Sobraon. Bela Singh was drowned 
in the battle. His son, Chatar Singh, turned Muhammadan. Mana 
Singh, cousin of Bela Singh was made Rasaldar in the Banda 
Military Police and showed great bravery. In 1861 he was made 
Za'ildar of Mokal, and in 1862 received a grant of waste land in 
Rakh Mudki near Chunian. Godar Singh, cousin of Bela Singh, 
was Rasaldar in Hodson’s Horse ; also received land in Rakh 
Mudki and is za'ildar of Thata Jaloki, Chunian. Mahadam Singh, 
cousin, also a Rasaldar was made Za'ildar of Sultanki, Lahore. 
Mana Singh’s son.Narayan Singh, succeeded him as Za'ildar and Ala 
Lambardar. Two other sons of Mana Singh became Muhammadans, 
one is Zaildar in the Canal Department. Godar Singh’s son, Tej 
Singh, also became Muhammadan, and is a Darogha on the West¬ 
ern Jamna Canal Mana Singh’s brother, Bhudha Singh, was a 
Daffadar in the Banda Police. The family reside at Mokal, Lahore, 
and have shares in Kila Jaswant Singh and Sultanki. 

Sardar Milka Singh was one of the most powerful of the Sikh 
Chiefs who lived during the latter half of the the 17th century. His 
native place was Kaleki, near Kasur, but leaving this he founded the 
village of Thepur (Lahore district) and to >k possession ofNarwar, 
Jandhir, Dalen and other villages in th^ neighbourhood and in the 
Gujranwala and Gujrat districts, and seized Rawalpindi. Ranjit 
Singh called him Baba or grandfather. Fateh Singh, son of Milka 
Singh’s grandson got ten villages, i.e., Thepur, Kila Sardar Daloki 
and Kaleki in Lahore ; Kehli and Raja Tal in Amritsar ; Loli, 
Lohri and Duni in Sialkot ; and Kasoki and Samobala in Gujran- 
wala. Shamsher Singh is son of Fateh Singh. 

One of the principal Jat families of the Manjhuis the Sindhu, 
and to this family he belongs. The chief Jat families are called 
painti, thirty-five, and the chief Rajput families chati, thirty-six, 
from the committee assembled by Akbar. When the Sikhs rose to 
power, Sukha Singh, representative of the Sindhu family, became 
Sikh. His decendants were brave fighters. The present head of the 
family is great-great-grandson of Sukha Singh. Atma Singh lives 
at Padhmia and is Za'ildar, created a Sardar, and is in flourishing 
circumstances. The family have been fortunate in securing goo f 
alliances for their sons and daughters by marriage, and have thus 
become connected with some of the best houses in the Manjha. 


USE OF REGIMENTAL OFFICERS. 


125 


The Kanhya Misal was at one time the most powerful of the 
Sikh confederacies north of the Satlaj. Its first leader was Jai 
Singh, son of a Sindhu Jat cultivator, named Kushali, who lived 
at the village of Kanah, fifteen miles from Lahore. Jai Singh’s 
daughter married Maharaja Ranjit Singh ; the famous Sada Kaur 
was her mother. Hem Singh, nephew of Jai Singh ; received the 
grant of the ilaka of Rukhanwala, and another estate at Khodian, 
and Kali Kasur. Jagat Singh is great-great-grandson of Hem 
Singh 

There is a tradition that Rosa or Rusah, a Sidhu Jat, ancestor 
of this family emigrated from Delhi some hundred years ago, and 
founded near Chunian a village. Thakar Singh was a Rasaldar 
in the service of the'famous Dina Beg Khan, Governor first of the 
Jalandhar Doab and then of the Panjab. In 1758, he contrived to 
possess himself of a large tract of country in the Gogaira and Guj- 
ranwala districts. His son, Jodh Singh, founded another village in 
Shekhopura, still in the family and showed great bravery. The 
Satlaj Campaign was fatal to the family of Rosa, for in one day at 
Firozshahar three of them were killed. Atar Singh father of 
Lahna Singh and grandson of Jodh Singh had charge of Major 
G. Lawrence and family and treated them with kindness. The 
village of Rosa in the Sharakpur tehsil is held by the family. 

Tek Singh was in the service of the Bhangi Sardars of Lahore 
from whom he received a grant of the then deserted village of 
Nodhpur. Kahan Singh Rosa the grandson of Tek Singh, was 
made a Jamadar of Dragoons under the Maharaja, and then a 
Rasaldar, and latterly for good service, Commandant in the Khas 
Paltan or Life Guards. He was a man of great bravery and an 
admirable calvalry officer with great influence in the army, and in 
’48-’49 he fought with the greatest gallantry, and he and Sirdar 
Jawahir Singh Nalwa were perhaps the most dashing officers 
among the Sikhs. In 1858, Government gave him his old village of 
Balandi, Todapur and Maloki Parem, and a house at Delhi. His 
son, Hardit Singh, retired as Rasaldar from thenthBL. Bhola 
Singh also son of Kahan Singh is Jemadar in the 1 ith B .L 

Tej Singh, son of Karm Singh, was Rasaldar in the North- 
Western Provinces Military Police and did admirable sei vice during 
the Mutinies. He was distinguished for gallantry in the field and 


Sardar Jagat 
Singh Kanhya. 


Lahna Singh 
Rosa. 


Bhola Singh 
Rosa. 


Jawala Singh 
Rosa, 


Sardar Gurdit 
Singh Mara- 
ka. 


Suchet Singh 
Povindia. 


Sardar Indar- 
Singh of Tah. 


126 HANDBOOK ON SIKHS FOR THE 

was a first rate officer, respected and obeyed by his men. His son 
Jawala Singh, is a Zaildar in the Lahore district. 

The little village of Maraka, a few miles below Lahore on the 
Ravi, was founded by an ancestor of Gurdit Singh, in 1752. Bur 
Singh was Chaudri of Maraka and the surrounding villages, but 
reports reached Lahore that Maraka was little better than a nest 
of robbers and the monarch sent a force to destroy the village. 
Maraka was burned. Bur Singh with his son, Jasa Singh, escaped, 
after which Bur Singh joined a band of robbers and was killed. 
Jasa Singh seized Daska and lived there: his son, Nadhan Singh, 
acquired a large increase of territory. The surrounding chiefs 
Mahan Singh of Gujranwala, Sahib Singh of Gufrat, Punjab Singh 
of Sialkot, and Jodh Singh of Wazirabad became jealous of his 
power and were so continually engaged in hostilities with him that 
Nadhan Singh used to say that there was not a roo i of ground in 
his territories on which men and horses had not fallen. He was 
generally known as Nadhan Singh, Hatar. Sardar Fateh Singh 
commenced his military career in his father’s contingent. In 1857 
he was in command of the Police Battalion at Amballa and did 
admirable service. He received a grant of waste land at Lakhuwal, 
and at Maraka, Gurdit Singh is in the Montgomery Police. Jodh 
Singh halt brother of Fateh Singh became. Muhammadan. His son 
Sardul Singh is a pensioned Subadar of the P. F. F. 

Karam Singh and his three brothers were among the Sikhs 
who overran and took possession of the Jalandhar Doab in the 
latter half of the Eighteenth Century. In 1806 Ranjit Singh con¬ 
quered the plain country of the Doab, and Gulab Singh son of 
Karam Singh retired to Povind. and served with distinction, and 
became a Sardar. Suchet Singh grandson of Ala Singh son of 
Gulab Singh lives in comparative obscurity at Povind: he served' 
for a shoit time in the 1 ith B. L. 

Chur Singh a Sindhu Jat and Chaudri of the village of Tahtar 
near Lahore was the first to become Sikh in 1740. His grandson 
Lakha Singh became Sowar under Sardar Charat Singh Sukar 
chakiaand got four villages in Gujranwala, Shamir Singh grandson 
of Chur Singh was a celebrated shot, but he preferred the bow to 


USE OF REGIMENTAL OFFICERS. 127 

the musket. In 1808 by direction of the Maharaja, he built 
the fort of Govind Garh at Amritsar. Hachan Singh, son of 
Shamir Singh, is proprietor of half the village of Tahtar in 
Lahore. Rajindar Singh, cousin, served as Dafadar in Hodson's 
Horse, and Indar Singh, his brother, now Aid-de-Camp to the 
Lieutenant-Governor and Kamar Singh and Malkya Singh 
entered the Guide Corps,—the former as Jamadar and the latter as 
Dafadar. The younger members of the family continue to follow 
soldiering as a profession and many of them are now serving in 
cavalry regiments. Sardar Indar Singh’s younger son Jalmeja 
Singh is a Jamadar in the 1st P. C. 

This Sindhu family does not require any particular notice. 
The family hold land in Philuke, Gujranwala and Sajada. and Ran- 
gilpur in Lahore. Bal Singh, grandson of Jhanda Singh is the 
only member who has sought employment. He is serving in the 
Honkong Police Force. 

Dayal Singh was the first of this branch of the Sidhu family 
to become a Sikh. His son, Bhagwan Singh, supported himself as 
much by plunder as by agriculture, and his grandson, Arbel Singh 
having built a fort at Sidhu, made himself master of 40 surround¬ 
ing villages. Bishn Singh, great-great-grandson of Arbel Singh 
lives at Budlianke in the Shakarpur tehsil. 

The Mari family is of the Shergil tribe. The Gils who have no 
chief of any importance in their ranks inhabit Lahore, Amritsar, 
Gujranwala and Firozpur. By this tribe several villages were 
founded in the Lahore and Amritsar districts, and among others 
Malanwala, Dewa, Dewa Masur and Mari. Kaur Singh became a 
powerful cnief and took possession of territory in the Jallandhar 
Doab and to the south of the Satlej. His village half way between 
Amritsar and Firozpur is called Mari Kaur Singwala. The descend¬ 
ants of three of Kaur Singh’s sons, are still resident in the Ambaia 
district, where they hold a few villages. Sham Singh is great-great- 
grandson of Kaur Singh and is not of much standing. 

The Dera Khas or Body Guard, contained many of the young 
Sikh Sardars and - the pick of the Khalsa army. The two prin¬ 
cipal families in the Panjab Proper, highest in rank and possess¬ 
ing the widest influence are the Ahluwalia and the Sindhanwalia. 
The possessions of the Ahluwalic^Chief are almost entirely, situat- 


Jhanda Singh 
Philuwasia. 


Bishn Singh 
Sidhu. 


Sardar Sham 
Singh Mari. 


128 


HANDBOOK ON SIKHS FOR THE 


Sardar Pakshish 
Singh Sindhan- 
walia. 


ed in the Jalandhar Doab, whilst of all Sikh families between the 
Beas and the Indus, the Sindhanwalia Chief is the acknowledged 
head. They are of the Jat Sansi tribe and like most Jats claim a 
Rajput origin. The houses of Patiala, Nabha, Jind, Malod* 
Bhadaur, Faridkot, Kaithal and Atari have descended from the 
eldest son of Jaudhar the fifth from Raja Salvahan or Shal, while 
the Sindhanwalias pretend that they and the Mahomedan Bhatis 
have descended from the second son. It appears probable that 
from Sansi the Sindhanwalias and the Sansis have a common 
descent. The Sansis are a thievish and degraded tribe and if the 
history of Maharaja Ranjit Singh be attentively considered, it 
will appear that much of his policy and many of his actions had 
the true Sansi complexion. Raja Sansi, the present residence of 
the Sindhanwalias was founded about 1570 by Raja and Kirtu. 
Khokar, great-grandson of Kirtu settled in the Taran Taran waste 
and founded several villages. The grandson of Wigah, grandson 
of Khokar, had a son Bhara Mai a Sikh of the unorthodox sect 
called Sahaj Dhari, and though he never took the pahul he wan¬ 
dered through the villages preaching the doctrines of Govind. 
His son, Budha Singh, an orthodox Sikh, was a celebrated robber. 
In his days cattle, lifting was as honorable a profession as it was on 
the Scottish border 300 years ago, and Budha Singh on his famous 
piebald mare tsi was the terror of the surrounding country. His 
sons, Chanda Singh and Nodh Singh in 1730, rebuilt the village of 
Sukar Chak, which had been founded previously by the Gil Jats, 
and collecting round them a band of hard-riding Sikhs, made 
marauding expeditions into the Gujranwala district. The son of 
Nodh Singh, Charat Singh, became a very powerful Sardar and 
rose to the command of the Sukarchakia Misal. Sardar Mohan 
Singh, his son, took Rasulnagar and Gujranwala. The cousin Didar 
Singh, obtained Pind Sawakha, Dalot and Sindhanwalia. Sarda r 
Budh Singh, grandson of Didar Singh, was one of the bravest and 
most skilful of the Sikh Generals. Atar Singh, his brother, was con. 
sidered the champion of the Khalsaji for his strength and courage 
after the death of Sardar Hari Singh Nalwa. Sardar Bakhshish Singh 
is grandson of S. Sahna Singh brother of Atar Singh and Budh 
Singh. Thakur Singh father of Bakshish Singh and his three sons, 
fled to Pondicherry, owing to having been in treasonable correspond¬ 
ence with Maharaja Dhalip Singh. 


USE OF REGIMENTAL OFFICERS; 


129 


The Sindhanwalias are by caste Sansi Jat, far inferior to the 
Atariwalas, who stand at the head of the Sidhu Jats, the best blood 
of the Manjha. Dhira, son of Jagmal, was the first of the family to 
leave Jasalmir for Mahraj Phul in Patiala about 1580. About 1735 
the family broke up, some members settling at Indgarh in Jagraon, 
and the two brothers, Gaur and Kaur, coming to the Manjha. Soon 
afterwards they went to Amritsar and took the pahul. Gaur Singh 
settled at Karewa and built an atari or thatched house. His son 
Nahal Singh served under Sahib Singh Bhangl^chief of Gujrat, and 
became distinguished for courage and ability. In 1806 he obtained 
the ilaka of Kasur. Balwant Singh is son of Ajit Singh one of the most 
able of the modern Sikhs, now dead. Ajit Singh was great-grandson 
of Nahal Singh. Kaur Singh had a feud with his brother, Gaur 
Singh, which is still strong between the Atariwalas. Great-grandsons 
of Kaur Singh were Raja Sher Singh and Gulab Singh, captain. 
Gulab Singh was popular for his generosity, liberal spirit and kindly 
ways, admired and respected by the best men of the upper classes 
in the Panjab. 

The village of Majithia, ten miles north of Amritsar, has given 
its name to one of the most distinguished families of the Panjab. 
The great Majithia family is divided into three branches, whose history 
is quite distinct. First in rank and influence is the family of Sardar 
Dayal Singh. His great-grandfather Nodh Singh was a respectable 
zainindar of the Shergil Jat tribe. Nodh Singh became Zaildar of 
his brother-in-law Amar Singh Bhaga, who was of the Kanhya 
Misal and possessed a large territory in the Gurdaspur district. 
Desa Singh, son of Nodh Singh, was a brave and successful soldier 
and a wise and liberal administrator; his son, Lahna Singh, soon 
became known for ability and learning. Gujar Singh, his brother, was 
selected in 1834, to take charge of a mission to Calcutta. With him 
went Gulab Singh, Commandant, called afterwards Calcuttia, and 
Dewa Singh, Commandant. Ranjodh Singh, half brother of Desa 
Singh, was a General in the Sikh Army and was, if anything, superior 
to the other leaders of the Sikh Army, who were ever last to enter 
the fight and first to run away. His Generalship was as contemptible 
as that of Raja Lai Singh and his cowardice as conspicuous as that 
of Raja Tej Singh. Dayal Singh is son of Lahna Singh. 

Amar Singh was a very distinguished soldier ; he was known as 
Amar Singh Kalan, while the father of Sardar Mahtab Singh Ma- 

17 


Sardar Balwant 
Singh Atari- 
wala. 


f AZ/jSiec t'j/iAc' 

7-i S 

i Z 


Sardar Dayal 
Singh Majit¬ 
hia. 


Sardar Umra 
Singh Majit¬ 
hia. 


Bhai Gurbaksh 
Singh, 


Sjardar Arur 
Nausharia. 


Sardar Hira 
Singh Man 


gajaFfira Singh 
©f Htirapur, 


13D HAND BOOK ON SIKHS FOR THE 

jithia was known as Amar Singh Khurd. Raja Surat Singh, father 
of Umrao Singh and Sundar Singh, did good service in the Mutiny 
of 1857. Sardar Sundar Singh recently married a daughter of Sardar 
Sir Atar Singh, K.CJ.E., Chief of Badaur in the Ludhiana district. 
The expenses of the ceremony were entirely regulated by the new 
rules formulated by the bride’s father. They have for their object the 
repression of one unnecessary source of debt in most Indian families, 
namely lavish hospitality and extravagant accessories on occasions 
of betrothal and marriage. A sister of Umrao Singh married a son of 
the late Sardar Ajit Singh, Alawalpuria of Jalandhar. 

The ancestors of Bhai Pardaman Singh resided at Chaniot in 
the Jhang district. Ram Singh became a Sikh. He was a zealous 
preacher of the Sikh faith. Bhai Sant Singh grandson of Ram Singh 
was no contemptible soldier. Bhai Gurdur Singh, brother of Sant 
Singh, was a reader of the Granth in the Darhar Sahib. Bhai Par- 
daman Singh, grandson of Sant Singh, was a man of great energy and 
public spirit : Gurbuksh Singh is his son. 

Sardar Jasa Singh, grandfather of Arur Singh, is of the Shergil 
Jat tribe. He held jagirs chiefly in Gurdaspur, and a garden at Nao* 
shehra Nangul, where he Usually resided. Harnaoo Singh, son of 
Jasa Singh, was a Deputy-Inspector of Police, Arur Singh is Ala 
Lambardar of Naoshehra 

Sardar Sardul Singh Man is of the same descent as the Man 
Sardars of Mogalchak in the Gujranwala district. This branch of the 
Man tribe had for many generations resided at Mananwala in 
Amritsur. The village was destroyed in 1720, and the family settled 
at Narli. Karam Singh rebuilt Mananwala, Hira Singh, great-great- 
grandson of Karam Singh may be said to be the only remaining 
prominent member of this good old family. He rendered good service 
when transport animals were being purchased during the Kabul 
War and also on other occasions. 

Raja Hira Singh is a Gondar Sud Khatri Sikh, whose home is 
at Hirapur, a village founded by himself hear Chabal in the Taran 
Taran tehsil. His grandfather was a writer of ordinary status under 
the Khalsa. His father, Jai Singh, commenced soldiering as a 
Jamadar in Maharaja Ranjit Singh’s French Regiment, For a con¬ 
spicuous, act of courage in 1848, he was appointed Rasaldar in the ss-t 


USE OF REGIMENTAL OFFICERS. 


* 3 * 

P.G. and is said to have been a gallant soldier, and an able and 
experienced officer. He received a grant of 26 villages in Baraich- 
Hira Singh commenced in 1855 as a Dafadar under his father; be* 
came Rasaldar; resigned on his father’s death ; is a model landlord. 

He has purchased Hirapur. He is regarded as less of a foreigner than 
the other Punjabi land-owners in Baraich. He was a gallant officer, 
and truthful and straightforward. His second, cousin, Sardar Ganda 
Singh, was Rasaldar in the 19th B.L. 

An ancestor of this family, a Jat of the Gil tribe, founded the Sardar Hardit 
village of Chinah, some five miles from Raja Sansi in Amritsar du^Chmah* 
about 1600. In the Mutiny, Hardit Singh became Jamadar in Hodson’s 
Horse; Jai Singh, his cousin, Rasaldar. Hardit Singh, became 
Rasaldar Major Sardar Bahadur in the 9th B.L. His son, Mahtab 
Singh is Rasaldar in the 6th B.C. and Sardar Bahadur* Partab 
Singh, nephew of Hardit Singh is Dafadar 16th B. C. The family 
has still consider able local influence. 

About 1738, Natha Singh an Upal Jat left his home at Lakarki Sa |f n a g h Aimah- 
in the Gurdaspur district and comirfg to Amritsar rebuilt Aimah. wala. 

Sardar Sant Singh, son of Nar Singh, is at the head of the family 
and is in reduced circumstances. He is Lambardar of his village. 

The family is Chahal Jat. Karam Singh became known for Sa f dar , , A ij an 
gallantry and ability, and got villages in Ajnala, and became a very hal. 
povverful Sardar. He held command of the Gurkha Battallion. Arjan 
Singh is great-grandson of Karam Singh, and is a man of much force 
of character and intelligence. He was Chairman of the Taran Taran 
Local Board. 

Jat Sikhs. The family left the Manjha in 1760 as one the Sukar Sa |^ h 
Chakia Misal and acquired large estates in Ambala and in Jalandhar puna. 

Doab, but were driven out by the Kalsia Chief. Their home was at 
Rasulpur, Taran Taran. Panjab Singh was a distinguished soldier, 

Rasaldar in the 2nd P. C. ; in 32 engagements; received jagir in Rakh 
Sukarchak in Taran Taran. Jawala Singh is his eldest son ; is Zaildar ; 

Sant Singh his eldest son is Jamadar in C. I. Horse. Tej Singh, son 
of Ala Singh, brother of Jawala Singh, is Rasaldar nth B.L. His 
brother Bhagat Singh, is Dafadar nth B.L. 

Dayal Singh, son of a poor cultivator of Dadubajra in the Sialkot Sa sfngh°Chapa- 
district, entered the force of Tara Singh Kanhya as a trooper and re- wala - 


HANDBOOK ON SIKHS FOR THE 


Sirdar Bija 
Singh, Majit- 
hia. 


Sardar Thakar 
Singh Bhangi. 


i3* 

ceived a jagir in the Pathankot district. His two sons, Kishn Singh and 
Ram Singh, went to the village of Chapa in the Amritsar district, where 
their father had first settled on leaving his home and had built a chapa 
or wooden fence 1 round his house. Ram Singh became a Sardar ; he 
was one of the bravest officers in the Sikh army, and was one of the 
few men of note killed at Gujrat. Dewa Singh, son of Kishen Singh, 
became a Rasaldar. The family has now no local influence. Jodh 
Singh, son of Ram Singh, receives a pension of Rs. 60 per annum. 

Mana Singh was a follower of the Maharaja’s grandfather and got 
a jagir. Aman Singh, his son, entered the Dera Khas, a regiment of 
irregular cavalry, composed of the sons of the Sikh nobility, and saw 
much fighting and became a sardar. Mahtab Singh, his son, was made 
Colonel by the Maharaja and became a General. Bishn Singh, nephew 
of Mahtab Singh, is a Rasaldar in the 16th Bengal Cavalry. Bija Singh 
is elder brother of Bishn Singh. 

Bhama Singh, an inhabitant of Kasur, may be considered the 
founder of the powerful Bhangi confederacy. He was little more than 
a robber, succeeded by his nephew, Hari Singh, a man of great ability. 
His addiction to bhang (an intoxicating preparation of hemp) gave him 
the name. He was killed in a fight with Amar Singh Patiala, succeeded 
by his sons, Jhanda Singh and Ganda Singh ; they were Dhilon Jats of 
Panjwar near Taran Taran. He recovered the zamzam', or Bhangi gun 
from the Chatahs, cast by Shah Nazir. Thakur Singh is great-great- 
great-great nephew of Ganda Singh, Sardar Lahna Singh was also a 
powerful chief of the Bhangi misal; his grandfather was a Kahlon Jat 
who left his native village in Amritsar for the Jalandhar Doab, near Kar- 
tarpur. Lahna Singh became friends with Gujar Singh, grandson of 
Gurbash Singh Bhangi, ■ after having fought together. They captured 
Lahore. Gujar Singh conquered Gujrat. Gulab Singh, grandson of Gujar 
Singh left two widows, who were afterwards married by chadar dalna 
by the Maharaja, one was the daughter of Diwan Singh, Wirk and was 
the reputed mother of Pashora Singh and Kashmira Singh. Sardar 
Fateh Singh, Gujratia, was Gujar Singh’s brother; his grandson, Jawala 
Singh, lives at Rangarh, near Atari, in Amritsar, and his son, Budh 
Singh, is lambardar of the village. Thakar Singh is head of the family— 
he. is Zaildar of Panjwar. 


USE OF REGIMENTAL OFFICERS. 133 

Sardar Lai Singh, uncle of Gulzar Singh, does not belong to the 
old Kalianwala stock, nor is he related to the great Sardar Fateh Singh. 
Jaimal Singh, grandfather of Fateh Singh, was a Sindhu Jat, the first to 
become a Sikh, living at Kali Lakhu, near Amritsar. Fateh Singh was 
brave and skilful soldier (the Maharaja’s bravest officers and generals 
were Jat Sikhs, in the council he rather gave his confidence to Brah¬ 
mans, Rajputs and even Muhdns). Fateh Singh left no son and his 
potrela (godson) Dal Singh Naharna was selected. Dal Singh’s family 
originally resided at Karial, in Shikhupura, is of the Naharna or 
barber caste. Sahib Singh, his great-grandfather, was a bold and suc¬ 
cessful robber. Dal Singh was a bold and able man and the barber 
showed himself as brave in battle as the best of the Jat aristocracy. 
Atar Singh, his son, obtained Chunian, Dhundianwali and Khudian, 
Lai Singh, his son, resided at Kala, Amritsar. He was a splendid 
specimen of the old Sikh Sardar, and to the last was fond of pawking, 
hunting and other field sports. He adopted his nephew, Gulzar Singh, 
who has large property. 

The Ramgarhia misal was one of the most powerful of the Sikh 
confederacies; it became powerful under Jasa Singh. Har Das, the 
grandfather of Jasa Singh, was a Hindu of the Najar, or carpenter caste, 
resident in the Lahore district. He was content to follow his humble 
trade in his native village, but his son, Bhagwan, of a more adventurous 
disposition, took the pahul and wandered about the country, making 
converts to his new faith. His four sons became noted men and leaders 
of the misal. Jasa Singh, his son, partially fortified Amritsar and called 
it Ram Rauni and. named the part Ramgarh and seized towns in the 
Amritsar and Gurdaspur districts and acquired many villages in the 
Jalandhar Doab.' His son, Jodh Singh, was not a man of any ability and 
became a devoted follower of Ranjit Singh. Sardar Mangal Singh, cousin 
of Jodh Singh, did good service and was appointed manager of the 
affairs of the Sikh temple at Amritsar. Gurdit Singh, his son, was 
JTasaldar and afterwards Inspector of Police. Many of the younger 
members of the family have taken service in the Army and Police. 

Nar Singh, a brave man, obtained Ajnala and Chamiari and also 
Pasrur. Sant Singh, great-grandson of Nar Singh*, lives in Dargwal. 
Batala and Narain Singh, his cousin, is a Thanadar in Ludhiana. Par- 
tab Singh’s cousin lives in Chamjari; the family is of no importance. 


Sardar Gulzar 
Singh, Kalian* 
wala. 


Sardar Gurdit 
Singh Ram¬ 
garhia. 


Partab Singh 
Chamiari, 
Randhawa. 


134 


HANDBOOK ON SIKHS FOR THE 


Sant Singh 
- Veglia. 


Asa Singh of 

Bhilowal 

Sidhu. 


Jawahir Singh, 
Sidhu. 


Atar Singh, 
Bhakha 


Nahal Singh, of 
Kot Sayad 
Mahmud. 


Sahib Singh got Taragurh in the Pathankot tehsil in 1760. Didar 
Singh, great-grandson of Sahib Singh, joined Captain Hodson with his 
contingent and did good service and became a Rasaldar of Military Police. 
Sant Singh, great-grandson of Sahib Singh, was Jamadar of Rasala in 
1857, afterwards becoming Rasaldar of the 4th Bengal Cavalry and 
Wordi-Major and Rasaldar ; he is the only surviving member of the 
family of any importance or influence. 

The Bhilowal branch of the Sidhu family includes no chief of any 
importance. Asa Singh and his cousin, Mangal Singh, are now the 
prominent members of this not very prominent family; they hold no 
jagirs, and are in decaying circumstances with no local influence. 

Ranjit Singh married the daughter of the celebrated Fateh Singh, 
Kalianwala, and succeeded to some of the estate. Ishar Singh, his son, 
served with credit and became a Commandant. Jawahir Singh, nephew 
Qf Ranjit Singh, is now the leading member of the family. Dhian Singh, 
his cousin, is lambardar of Awan ; the family possess no influence and 
merely occupy the position of ordinary zamindars. 

The ancestors of Atar Singh came into the Panjab from Malwa 
about the beginning of the Seventeenth Century and settled near Chun- 
ian. In 1738 they made a second move to the village of Bhakha, in 
Amritsar. Sardar Charat Singh had valuable jagirs. Hari Singh, his 
grandson, served under Captain Hodson. His son, Ishar Singh, has 
half the village of Bhakha, in Ajnala. His son, Atar Singh, is a 
respectable and literate lambardar and lives at Bhakha Hari Singh. 
His brother, Mahtab Singh, is a Dafadar in the 9th Bengal Lancers. 
The family is not now one of much local influence, though connected 
by marriage with the Sardars of China and Raja Sansi. 

Jai Singh, a Sindhu Jat of Kot Sayad Mahmud, two miles from 
Amritsar, was a trooper in the employ of Sardar Gulab Singh Bhangi. 
Maharaja Ranjit Singh married his daughter Rup Kaur. Rani Rup 
ICaur died in 1878. The family holds a fifth share in the village of Kot* 
Sayad Mahmud. Rani Rup Kaur adopted Sundar Singh, grandson of 
her brother, Gulab Singh, and he inherited her property, said to have 
been very valuable. There are 86 members of the family, none in afflu¬ 
ent circumstances. Bishn Singh, grandson of Jai Singh, is chief lam¬ 
bardar of the village. Nahal Singh is grandson of Jai Singh. 


USE OF REGIMENTAL OFFICERS. 135 

The Sikhs of Tang near Amritsar are of an old family of Tang 
Rajputs, Who emigrated from Delhi about the beginning of the 
Eighteenth Century and founded the village. In course of time from 
association and intermarriages they became Jats. Sant Singh and 
Narain Singh are the-only living representatives of the family ; they 
are in poor circumstances and no longer rank as Chiefs in the Punjab. 
Sant Singh is Lambardar : no local influence. 

Chaudhri Dalah, tenth in descent from Randhawa, founded the 
Village of Chavinda, in Amritsar. His four sons Gagu, Jabhu, Ram and 
Lakhna, founded respectively Kathu Nangal, Sahniwali, Wariam Nan- 
gal and Rupowali. Sahib Singh, who became a Sikh in 1770, was 
great grandson of Gagu, He was a gallant man and boie the scars 
of fourteen wounds. Partab Singh, grandson of Sahib Singh, was 
Adjutant and Commandant of the Povindia Regiment, he became 
a Colonel. Nand Singh resigned the service in 1848, and lost his 
jagir, he lives at Kathu Nangul. Kushal Singh, his son, is chief 
Lambardar. None of the members have taken service. 

The founder of the Isapur branch of Randhawas was Dasaunda 
Singh. He became a Sikh in 1730, and entered the service of Adina 
Beg. Ram Singh, grandson, did good service. His son, Sahib Singh, 
was well spoken of by many English officers. Akwak Singh, his son, 
became Rasaldar and got an extra Bahadari allowance for gallant 
conduct. He was in 5th Panjab Cavalry, 

Ladha was Lambardar of Chicha, founded by an ancestor a Sindhu 
Jaj. Sewa, son of Ladha, in 1720 became Sikh, turned robber, like 
most Sikhs at that lime, Bhag Singh, grandson of Ladha, was a 
brave soldier and became a Sardar, Jawala Singh, great-nephew of 
Bhag Singh, married a daughter of Sardar Atar Singh Sindhanwalia. 
Karpal Singh is.his son.' 

The following are of the Gurdaspur histrict. 

The family are Kahlon Jats, the first of any importance being 
Dhian Singh. Sardar Richpal Singh, is his great-great-grandson. His 
son, Gopal Singh, was born in 1863. Bishn Singh is brother of 
Richpal Singh. 


Sant Singh of 
Tang. 


Nand Singh 
Randhawa of 
Kathu Nan¬ 
gal. 


Sardar Akwak 
Singh Rand¬ 
hawa Isa- 
puria. 


Sardar Karpal 
Singh Sindhu, 
Chichawala. 


Sardar Richpal 
Singh, Bhago- 
wala. 


136 


HANDBOOK ON SIKHS FOR THE 


Sardar Balwant 
Singh, Ran- 
garh Nanglia. 


Rasaldar Hira 
Singh Tal- 
wandi. 


Sardar Sarup 
Singh Kahhya, 


Sardar Faujdar 
Singh, Pani- 
hatha. 


Moti Singh 
Chashmawala. 


Ishar Singh, 
Bhaga. 


Nadhan Singh, 
Kontal. 


Sardar Bishn 
Singh of 
Dodai. 


Sardar Muhin- 
dar Singh, 
Khunda. 


Sardar Mahar 
Singh Chachi. 


The family are Rajput Sikhs. Natha Singh, the first Sikh of 
the family, is great-great-grandfather of Sardar Balwant Singh. His 
aunt married a Raja of Nabha. Sardar Attar Singh is brother of 
Sardar Balwant Singh A cousin is Sant Singh, born 1872, descended 
from Dharm Singh, second son of Natha Singh. 

The family are Randhawas. Hira Singh is great-grandson of 
Santokh Singh, the first Sikh of the family. His son, Harnam Singh, 
took service in the 16th Bengal Lancers and his son again Gurbaksh 
Singh in the nth Bengal Lancers.. Other brothers of Hira Singh, who 
have offspring, are Gopal Singh, Hukum Singh and Hakim Singh. 

Of this family was the notorious Chand Kaur who married 
Maharaja Kharak Singh, and was mother -to Kanwar Nao Nilia! 
Singh, and great-aunt to Sardar Sarup Singh. 

The family are Rajputs, the first Sikh Dalcha Singh being great- 
great-grandfather of Sardar Faujdar Singh. Another branch of the 
family are the descendants of Jaimal Singh, uncle to Faujdar Singh. 

The family is Rajput, and commenced with Gujar Singh six 
generations ago. 

The family are Man Jats. Ishar Singh is the great-grandson of 
Famma Singh ; the first Sikh, his brother. Jiwan Singh, has children, 
and there is another branch from his great-uncle Sardar Budh Singh. 

The family are Sandhu Jats. Nadhan Singh, who took service 
in the 1st Punjab Cavalry, is the great-great-grandson of Desa Singh, 
the first Sikh. There is another branch from Budh Singh, great-uncle 
of Nadhan Singh. 

The family are Randhawa. Bishn Singh’s great-grandfather, 
Sardar Gaja Singh being the first Sikh ; another branch is from 
Sardar Gurbaksh Singh, uncle of Sardar Gaja Singh. 

The family are Randhawa, and are descended from five gener¬ 
ations of Sikhs. 

The Gujranwala District. 

The family are Khatris, and Sardar Mahar Singh is of the sixth 
generation. There are various other branches from Jasa Singh and 
Sardar Fateh Singh, sons of Sardar Tahel Singh, the first founder. 


USE OF REGIMENTAL OFFICERS. 


137 


Originally from the Manjha, this celebrated family have many 
branches. Sardar Balwant Singh is of the sixth generation ot Sikhs 
and is descended from Sardar Jhanda Singh, from whose uncle, Sardar 
Dbarm Singh, come other branches. 

Originally Jats from the Manjha, this family is celebrated as 
that of the famous Sardar Hari Singh Nalwa, the bravest of the 
Sikhs, whose name is still remembered in the Peshawar Valley. Ichra 
Singh is his grandson. The family is now a small one. 

The Amritsar family of Mananwala and the Gujranwala family 
of Moghalchak are the same, they are Man Jats; and are a large and 
celebrated family. Kahn Singh of Multan celebrity, i.e., when 
the Maharaja Ranjit Singh first captured it, is of another branch. 
Also of this family was Sardar Desa Singh, Kardar of the Ramnagar 
pargana, whose great-grandson, Ganda Singh, is living in great pover¬ 
ty in Amritsar. Of Man blood too are the once powerful houses of 
Bhaga and Mala. Sardar Basant Singh is of the fifth generation of 
Sikhs, descended from Jai Singh, from whom are other branches, as 
also from his brothers, Mana Singh, Nai Singh and Pahar Singh. 

This very distinguished officer was manager of the Darbar Sahib 
at Amritsar for some time and grandson of the first founder, Bhagat 
Singh. There are many branches from Sardar Jai Singh, Sardar Jodh 
Singh, and Kahn Singh, brothers of Sardar Man Singh. 

The family are Khatris. The Sardar is of the fourth generation. 
Other branches are from his uncles, Amar Singh and Kishn Singh. 
On the occasion of the recent Jubilee celebration, the Sardar as a 
special act of honour and respect unwound his flowing beard in pub¬ 
lic Darbar, to the intense gratification of his fellow Sikhs. 

The family is Jat, its branches are from Budh Singh’s uncle, 
Nihal Singh, and his great-uncle, Jowahir Singh. 

This celebrated family is Varaich Jat. The Varaichs, originally 
Hindus, were converted to Muhammadanism about 400 years ago, 
and few of the tribe' are now of their ancient faith. Moti Singh’s 
great-aunt married Sardar Charat Singh, Sukarchakia. 

The family are Sandhu Jats, descended from Ratan Singh ; there 
are various branches from his sons Jhanda Singh, Chanda Singh, 
Jaimal Singh, and Wassawa Singh. 


Sardar Balwant 
Singh, Bota- 
lia. 


Sardar Ichra 
Singh, Nalwa. 


Sardar Basant 
Singh Man of 
Moghalchak. 


Sardar Man 
Singh Baha¬ 
dur, C.I.E. 


Sardar Lehna 
Singh, Chim- 
ni. 


Budh Singh 
Matu. 


Duffadar Moti 
Singh, Wazi- 
rabadia. 


Chanda Singh, 
of Kot Diwan 
Singh. 


HANDBOOK ON SIKHS FOR THE 


138 

Subadar Jowahir Singh died in 1877, and the family is now 
extinct ; he was a Virk Jat. The southern portion of the Gujranwala 
district is to so great an extent peopled by Jat Virks that the country 
from Shekhupura to Mir Aliwala is called the Virkayat Tappa, 

The family are Virk Jats ; founded by Jiwan Singh’s grandfather. 
Sahib Singh, from whose sons, Arbel Singh and Dal Singh, spring 
various branches. 

The Sialkot District. 

The family are Sandhu Jats ; Richpal Singh’s aunt, Rani Ishar 
Kaur, married Maharaja Kharak Singh. 

The family are Sandhu Jats ; Sardar Mangal Singh is of the fifth 
generation; he has two sons in the service, Gopal Singh, 12th Bengal 
Cavalry and Sundar Singh, 18 th Bengal Cavalry; two grandsons of his 
brother, Baghel Singh, are also in the service, namely, Sohan Singh, 5th 
Punjab Cavalry and Hera Singh, 3rd Hyderabad Contingent ; another 
branch of the family are from Sardar Tek Singh, the uncle of Mangal 
Singh. 

The family is Bajwa Jat; the title is after the name of the 
original founder of the family, they did not become Sikhs for eight 
generations after him. Raghbir Singh is of the fifth generation of 
Sikhs. This and the next family claim Kulus as a common ancestor; 
there are various branches, from Charat Singh, great-great grandfather 
of Raghbir Singh, and from his brother, Dhana Singh, also from their 
great uncle Raja, a Hindu, whose son Kaur Singh turned Sikh. 

stn d h r Km gat Ba J* wa J ats > from same ancestor as the last family. Sardar 
mg ulus. j a g at Singh is of the fourth generation of Sikhs ; his father was 
Colonel Jiwan Singh, of the Sikh Army, from whose brothers, Sardar 
Sham Singh, Sardar Fateh Singh, Sardar Kahn Singh and Sardar 
Ishar Singh, spring various branches.' 

Karam Singh. The family is Sidhu Jat; and another branch is from Fateh 

Singh, Karm Singh’s uncle. 

The Montgomery District. 

N t a a kkai. Sin8h, This family founded the famous Nakkai misl, originally Jats of 
Bahrwal; they seized all this district. Utam Singh is of the fourth 
generation, 


The late Jowa¬ 
hir Singh. 


Jiwan Singh 
Bikhi, 


Saidar Richpal 
Singh, of Si- 
ranwali. 

Sardar Mangal 
Singh Wadala. 


Sardar Raghbir 

fiinfrh KlllilS. 


/ 


/ 


USE OF REGIMENTAL OFFICERS. 


139 


APPENDIX. 

List of Sikh Tribes with Muhins. 


Tribes. 


(1) Sidhu. 

(Malwa, in Ferozepore, Patiala, Faridkot 
and Nabha.) 


(2) Sandhu. 

(Manjha, in Amritsar and Lahore.) 


Muhins. 


Achal (24, of which 21 are given.) 
Amun ke, 

Aspal. 

Bandhati. 

Barar. 

Bhalin. 

Bhukan. 

Dara ke. 

Hari ke. 

Jaid. 

Khilria, 

Khokar ke. 

Maharaj ke. 

Mahramia. 

Mano ke. 

Pahlo ke. 

Rathaia, 

Ratia. 

Sahu ke. 

Sara. 

Ugar ke. 

Achal (84, of which 80 are given ; also 
Chih, by caste Kamboh.) 

Adese. 

Aje. 

Aji't. 

Arak, 

Asal. 

Aso. 

Aude. 

Ausakh, 

Awre, 

Baga. 

Bakal. 

Baro. 

Bambe, 

Bhara. 

Bhone. 

Bucho. 

Danjal. 

Depal. 

Der. 

Dhanjar, 

Dhart. 

Dhone, 

Dhonka. 

Gane. 

Gaur. 

Gaural. 

Ghir. 

Ghote. 

Gole. 

Gurna. 

Hare. 

Harsal. 















140 


HANDBOOK ON SIKHS FOR THE 


Tribes. 

Muhins, 

(2) Sandhu—( continued ). 

Jag- 

Jardi 

Jaran. 

-Jim. 

Julke. 

Kalch. 

Kale. 

Kalse. 

Kalkh. 

Kama. 

Kamb. 

Kan. 

Khir. 

Kolsi. 

Koru 

Kote. 

Lakhan. 

Lode. 

Lone. 

Mahar. 

Mane. 

Ma.njar, 

Mapal. 

Marate. 

Mara we. 

Matu. 

Mokal. 

Mor. 

Motal. 

Pade. 

Parat. 

Pathru. 

Pato. 

Pirtheay. 

Rato. 

Saktih. 

Samsi. 

Satho. 

Satra. 

Sech. 

Sheikh. 

Tangh. 

Ta'ngra. 

Thathi. 

Wahir. 

Walaij. 

(3) Gil. (Malwa and Manjha, in Ferozepore 
and Amritsar.) 

Sher Gil fi2, of which 3 are given), 

Vairsi Gil 

Wadan Gil. 

(4) Dhillon. (Manjha, in Amritsar and Guj- 
ranwala.) 

Baj (70, of which 8 are given). 

Bambe (61 Jat and 9 of other castes). 

Bhoje. 

Chob Sweeper caste.) 

Dhand. 

Matal. 

Saj. 

Sanda. 


















USE OF REGIMENTAL OFFICERS. 


141 


Tribes. 


(5) Dhariwal (Malwa, in Ludhiana, Patiala 

and Ferozepore.) 

(6) Chahil. (Malwa, in Patiala and Ludhi¬ 

ana.) 

( 7 ) Man. (Widely distributed.) 

(8) Bhular. (Widely distributed.) 

(9) Her. (Doaba, in Jalandhar and Hush- 

iarpur.) 

(10) Randhawa. (Manjha, in Amritsar and 

Gurdaspur.) 

(11) Virk. (Manjha, in Gujranwala and 

Lahore.) 

(12) Aulakh. (Manjha in Amritsar.) 

(13) Sohal. (Doaba and Manjha.) 


(14) Pannun. Manjha, in Amritsar.) 
(151 Bal. (Manjha and Doaba.) 

(16) Sekhon. (Manjha, in Amritsar.) 
( 17) Sansi. (Manjha, in Amritsar.) 
(i8) Garewal. (Malwa, in Ludhiana.) 


Mani. 

Udai. 


Jair. 

Jopur. 

Vachra. 

Deo. 

Guru. 

Mahech. 

Mangat. 

Bhangu. 


Bath. 


Muhins. 


List of non-Sikh Tribes. 


Tribes. 

(1) Goraya. (Muhammadan, in Gujranwala 

and Sialkot.) 

(2) Bajwa. (in Sialkot.) 

(3) Bains. (Doaba. in Hushiarpur. i 

(4) Varaich. (Muhammadans, in Gujrat 

and Gujranwala.) 

(5) Chima. (Muhammadans, in Sialkot and 

Gujranwala .) 

(6) Kahlon. (in Gurdaspur and Sialkot.) 


Ghumman. 


Achal. 

Jodh. 

Bannah. 


Muhins. 


(7) Hinjra. (Muhummadans, in Gujranwala.) 


Sikh castes suitable for Enlistment. 


Jat. 

Khatri. 

Labana (in Gujranwala, Lahore, Sialkot 
and Gujrat.) 

Tarkhan. 

* Kamboh (in Manjha and Kapurthala) 
Kalal. 

Mazhbf. 13, } Pioneer regiments only. 


* Clans, 
Dahut. 

Jaminun 

Jaura. 

Jhande, 

junsan. 

Mahrok. 

Sande. 

Thind. 

Unmal. 


























*42 HANDBOOK ON SIKHS FOR THE USE OF REGIMENTAL OFFICERS 

Sikh castes unsuitable. 


Brahmin, 

Rajput. 

Arora. 

Gujar. 

Ahir. 

Saini. 

Jhiwar. 

Sunniar. 

Nai. 

Chhimba. 

Lohar. 

Kumhiar. 

Teli. 

Mahtam. 

Julaha. 

Chamiar. 

Chuhra. 


Various other Sikh Tribes and Muhins. 


Aujle. 

Bagri. 

Bhoperai. 

Bhutan 

BhulUr. 

Chine.'* 

Dhindsa. 

Gandhi. 

Hundal. 

Ithwal or Uthwal. 

Kang. 

Khaire. 

Rhose. 

Kohar. 

Kular. 

Mahil. 

Padal. 

Pawania. 

Phata Saihja Singh da. 

Raja. 

Ratoa 

Sahi. 

Sumra. / 

Surah. 

Tatle. 

Upal. 

Viring. 

Wadale. 


Pioneer Press—No. 1072—5-3-96—250. 




























































ry 




















f . 














































V 


























# ' 






























































































^ * 


■i 




